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I 


Ui^SB   LIBRARY 


SIX    SERMOJVS, 


DEJLtVERED   AT   THE 


GENERAL  CONVENTION  OF  UNIVERSALISTS, 


ANNUAL  SESSION  IN  CONCORD,  N.  H. 


NINETEENTH  AND  TWENTIETH  SEPTEMBER  1832. 


PORTLAND: 

PeSLISHED  BY  MENZIES  RAYNER  JUN. 

1833. 


ADVERTISE3IENT. 

It  has  been  suggested  by  several  Mluigterial  Breth- 
ren and  others,  that  the  publication  of  these  discourses, 
delivered  at  the  late  Universalist  Convention,  in  a  small 
neat  volume,  would  be  very  acceptable  to  the  Universalist 
public  ;  and  might,  among  other  laudable  eftbrts,  aid  in 
extending  a  knowledge  of  gospel  truth,  as  understood  and 
inculcated  in  this  denomination  of  Christians. 

A  copy  of  the   several  sermons  having  been    obtained, 
they  are  now,  in  the  hope  of  their  extensive   usefulness, 
respectfully  presented,  to  the  public,  by  its 
Obedient  Servant, 

THE    PUBLIJHER 


rharles  P,<v  V  Co. PviAter!!. 


SERMON    1. 

BY    S  Y  L  V  A  N  U  S    COB  B, 


Deuteronomy  xxx  :  15.  See,  I  have  set  before  thee 
this  day  life  and  good,  and  death  and  evil. 

The  love  of  happiness  is  common  to  all  men, 
and  is  inseparable  from  a  conscious  existence. 
Man's  very  existence  as  a  conscious  and  intellec- 
tual being,  must  be  destroyed,  in  order  to  des- 
troy bis  love  of  happiness.  While  he  Ivas  pow- 
er to  exert  himself,  his  exertions  will  be  aimed, 
in  general,  at  the  promotion  of  his  enjoyment. 

I  know  that  some  learned  divines  denominate 
this  self-love,  and  these  exertions  for  the  happi- 
ness of  one's  self,  altogether  vile  and  wicked. 
They  say  that  men  cannot  conduct  acceptably  in 
the  sight  of  God,  but  when  they  act  upon  disin- 
terested principles,  having  no  regard  to  self. 
However  men  may  theorize  on  such  a  principle, 
it  cannot  be  reduced  to  practice.  For,  I  repeat 
it,  a  love  of  happiness  is  inseparable  from  human 
existence.  And  it  is  on  this  principle  in  the 
cunslitution  of  human  nature,  tliat  the  scriptures 


4  S.   COBB'b    SLR.MON. 

found  all  the  promises  of  reward  and  ihrcalcn- 
ings  of  punishment,  designed  to  influence  the 
moral  conduct.  And  it  is  with  reference  to  the 
same  principle  that  the  promises  of  the  gospel  are 
communicated  unto  us,  to  render  us  more  happy 
here  through  hope  of  greater  good  to  come. 

Consequently  to  urge  upon  man,  under  the 
name  of  holiness,  an  absolute  indifference  to  his 
own  allotment,  is  to  urge  upon  hirn  a  principle 
which  is  not  only  contrary  to  the  constitution  of 
mind  which  God  has  given  us,  but  which  is  also 
at  war  with  every  chapter  of  the  Bible,  and  would 
render  inapplicable  and  nugatory  all  the  scripture 
instructions.  Could  a  man  be  changed  into  such, 
a  state  of  indifference,  it  would  be  a  matter  of  no 
consequence  to  him,  whether  the  reward  o^  vir- 
tue were  misery,  and  the  reward  of  vice,  happi- 
ness ;  or  whether  it  were  the  reverse.  It  would 
no  otherwise  affect  his  gratitude  or  his  peace,  to 
be  taught  that  "  God  is  love,"  than  it  would  to 
be  taught  that  he  is  full  of  wrath  and  malevolence. 
It  would  be  a  matter  of  total  indifference  to  him, 
whether  Jesus  Christ  was  ordained  to  be  his 
Saviour,  or  his  Destroyer.  He  would  be  inca- 
pable of  hoping  for  future  good  ;  because  what 
a  man  hopes  for,  he  both  expects  and  desires, — 
which  implies  a  choice  that  is  incompatible  with 
a  state  o(  indifference. 

Now  we  are  fully  j)ersuaded  that  the  scriptures 
do  not  mean  to  urge  upon  us  any  principre  as  iho 


5.    COBB   S     StRMO'.  O 

requisite  holiness,  which  would  overthrow  the 
whole  scheme  of  Bible  'instruction,  and  which 
would  disqualify  u«  ia^^  enjoying  the  hopes  and 
consolations,  and  for  feeling  the  obligations  which 
the  scriptures  are  designed  to  inculcate.  It  is 
in  commendatory  recognition  of  this  inextinguish- 
able love  of  happiness  in  man,  that  the  Lord 
said  by  Moses  as  in  the  text,  ''  See,  1  have  set 
before  thee  this  day  life  and  good,  and  death  and 

The  doctrine  of  the  text  is,  that  life  and  good, 
and  death  and  evil,  are  placed  before  mankind, 
within  their  immediate  reach.  That  by  taking 
one  course,  they  shall  find,  not  a  life  given  as  an 
extraneous  matter  in  some  other  world,  after  this 
course  shall  be  ended,  but,  shall  find  life  and 
good  in  that  course.  They  shall  find  that  ivay 
itself  to  be  life  and  good.  It  is  set  before  them 
as  such.  And  by  taking  the  opposite  course, 
they  shall  find,  not  death  and  evil  put  off  beyond 
the  last  end  of  that  course,  to  be  suffered  as  an 
extraneous  matter  in  some  other  world,  but  shall 
find  death  and  evil  in  that  course.  They  shall 
find  that  way  itself  to  be  death  and  evil.  They 
are  notified  of  it  as  such.  "  See,  I  have  set  be- 
fore  thee,  this  day,  life  and  good,  and  death  and 
evil." 

This  text  of  scripture  is  almost  always  in  the 
mouths  of  those  preachers  who  assert  that  the 
eternal  slates  of  men  are  determined  bv  the  choice 


b  S.    COBB  S    SI::RMO!f. 

they  make  in  this  life.  In  representing  to  tlieir 
people  the  life  and  g^oocl,  and  death  and  evil, 
which  God  eni^aged-  by  this-i^fipture  to  mete  to 
men  accordingly  as  they  should  choose  for  them- 
selves in  regard  to  their  conduct,  they  paint  the 
blessedness  and  the  glory  of  the  immortal  and 
heavenly  state,  which  they  say  is  to  be  procur- 
ed by  human  exertions  here, — and  describe  the 
supposed  horrors  of  the  world  of  hopeless  wo,  to 
which  many,  as  they  contend,  shall  be  at  last 
doomed,  by  reason  of  the  choice  they  make  for 
themselves  on  earth. 

This  is  attaching  to  the  conduct  of  frail  man 
in  his  momentary  earthly  state,  consequences  so 
tremendous,  as  must  overwhelm  to  distraction 
any  mind  which  believes  it,  and  has  of  it  any  re- 
alizing view.  The  only  reason  why  more  who 
assent  to  such  sentiments  are  not  driven  to  dis- 
traction and  miserable  wretchedness,  is,  that  they 
do  but  take  a  slight  view  of  the  names  of  things, 
and  their  minds  extend  not  to  grasp  the  immensi- 
ty of  this  subject. 

The  teachers  of  the  doctrine  which  attaches 
infinite,  irreversible  consequences  to  the  present 
doings  of  man,  profess  to  be  much  concerned  to 
have  their  people  become  more  deeply  sensible 
of  their  situation  in  view  of  such  sentiment.  They 
labour  hard  to  make  the  people  feel  the  senti- 
ment, thus  expressed  by  Watts  : 


s.  cobb's  sermon.  7 

*«  Good  God,  on  what   a  slender  thread 

Hang  everlasting  things  ; 
Th'  eternal  states  of  all  the  dead. 

Upon  life's  feeble  strings. 
Infinite  joy,  or  endless  wo, 

Attends  on  every  breath  !" 

At  times  ihey  do  succeed  to  cause  many,  es- 
pecially of  the  young,  tender,  and  uninformed, 
to  feel,  in  a  great  degree,  the  sense  of  the  situa- 
tion in  which  such  doctrine  represents  them,  and 
the  excitement  which  this  produces,  they  call  a 
revival  of  religion.  But  the  subjects  of  this  ex- 
citement, generally,  for  the  titne  being,  are  made 
^incapable  for  bodi  the  duties  and  the  enjoyments 
onife  ;  and  it  is  not  until  after  the  sense  of  the 
situation  in  which  their  doctrine  represents  them 
has  much  worn  off,  even  with  those  who  stand 
as  professors  of  religion,  that  they  seem  to  know 
how  to  act,  or  to  possess  power  to  enjoy.  And 
I  view  it  a  happy  circumstance  that  the  minds 
of  mankind  in  general  are  incapable  of  receiving 
and  retaining  a  realizing  sense  of  the  doctrine 
which  I  speak  of.  Yes,  it  is  truly  a  grateful  cir- 
cumstance that  the  minds  of  so  few"  of  those  who 
subscribe  to  this  doctrine,  are  capable  of  receiv- 
ing and  retaining  a  realizing  sense  of  it.  For  if 
they  should  all  retain  a  deep  sense  of  the  situa- 
tion in  which  it  represents  them,  the  tremendous 
consequences  which  it  attaches  to  their  every 
thought,  word,  and  deed,  they  would  all  inevita- 
bly be,  what  the  few  have  become  who  have  im- 


b  S.     ruBB   S    SKRMON. 

bibed    and    rdalned    a    sense    of   it — wretched 
maniacs. 

It  is  impossible  that  it  should  be  otherwise. 
No  man  can  long  retain  the  proper  balance  of 
his  mind,  the  exercise  of  his  rational  powers,  if 
he  really  feels  pressing  down  upon  him  the  weight 
of  infinite  consequences  pending  his  present  do- 
ings. He  may  think  that  he  has  found  religion, 
and  has  become  a  disciple  of  Jesus  ;  but  if  he 
really  believes  the  doctrine  which  holds  that  there 
is  a  possibility  of  his  being  deceived  w^ith  regard 
to  the  genuineness  of  his  experience,  and  also 
that,  how^ever  genuine  his  present  experience, 
and  however  good  his  present  conduct,  he  is  li|i- 
ble  to  be  led  away  in  future  by  temptation  into 
sin,  and  that  endless  life  and  good,  and  endless 
death  and  evil,  hang  pending,  to  be  turned,  one 
or  the  other,  to  his  lot,  by  his  doings  in  this 
life ; — if,  I  say,  he  should  really  believe  such 
doctrine,  and  have  a  realizing  sense  of  the  situa- 
tion in  which  it  places  him,  the  weight  of  it  press- 
ing down  upon  him,  would  break  away  one  and 
another  mental  cord,  until  his  mind  would  be- 
come entirely  wrecked. 

Hence  I  say,  it  is  a  happy  circumstance,  that 
so  few  minds  are  capal3le  of  imbibing  and  retain- 
ing a  realizing  sense  of  this  mind-destroying  doc- 
trine. But  I  have  known  some  minds  to  be  des- 
troyed by  it.  Their  sensing  the  doctrine  which 
piles  infinite  consequences    upon   their  present 


s.  c'obb's  sermon.  9 

works,  brought  a  crus^iipg  weight  upon  their 
minds,  which  was  hke  tak«igg  the  stupendous  load 
of  the  strongest  rail-icay  carriage,  and  casting  it 
upon  the  hand-cart  of  a  child.  And  I  have 
known  numbers  whose  credulity  and  sensibility 
have  not  been  such  as  to  place  them  so  directly 
under  the  weight  of  this  doctrine  as  to  be  entire- 
ly wrecked  by  it,  who  have  yet  received  such  a 
strain  upon  their  mental  powers  as  to  be  rendered 
less  active,  less  useful,  and  less  happy,  through 
life. 

But  there  are  other  evil  effects  produced  by 
the  doctrine  which  we  are  considering,  besides 
the  injury  which  it  inflicts  on  those  who  most 
sincerely  believe  it  ; — one  of  Which  is  the  follow- 
ing. It  labours  to  influence  the  present  conduct 
of  men  by  the  consideration  of  those  distant,  ex- 
traneous, and  infinite  consequences  before  men- 
tioned, and  hereby  causes  them  to  overlook  the 
real  consequences  of  human  conduct  which  it  is 
essential  that  they  should  appreciate.  And  then 
to  many,  these  infinite  consequences,  which  this 
doctrine  attaches  to  the  works  of  frail  mortals  here, 
appear  so  vast,  so  inconceivable,  so  unreasonable, 
and  so  boundless,  beyond  all  proportion  with 
their  merits  or  demerits,  that  they  exceed  their 
credulity,  and  thus  their  minds  become  insensible 
to  their  influence.  Thus  being  taught  to  overlook 
the  real  and  legitimate  consequences  of  human 


10  5.    (  <»r.U~S     SLR^iO.X. 

doings,  ami  cairicd  away  to  coiUuniplale  those 
imaginary,  vast,  and  distant  consequences,  to  the 
influence  of  which  th'eir  minds  have  becon)e  in- 
sensible, because  they  exceed  their  credulity, 
they  are  left  destitute  of  either  the  i^oper  sdmu- 
lants  and  restraints,  or  those  which  men  endeavored 
to  substitute. 

But  the  believer  in  the  doctrine  against  which 
I  am  now  objecdng,  will  begin  to  complain 
that  I  make  too  free  use  of  practical  obser- 
vation and  human  reason.  "  We  ought  not  to 
exalt  our  reason  on  this  subject,"  says  he,  "  but 
risk  the  consequence  of  a  close  adherance  to  the 
word  of  God.  God  declares  that  he  has  placed 
life  and  death  before  his  creatures,  and  given  to 
them  the  liberty  of  choice.  And  this  word  we 
are  bound  to  believe,  however  obnoxious  it  may 
appear  to  our  reason,  and  whatever  may  be  the 
consequence  of  so  believing." 

Yes,  we  icill  believe  God's  word,  and  to  it  I 
now  appeal  for  a  decision  of  the  case  in  question. 
But  1  have  no  fear  that  God's  word  will  be  found 
obnoxious  to  reason,  or  that  any  evil  consequence 
shall  result  from  its  being  sincerely  and  practi- 
cally believed.  It  does  indeed  declare  saying, 
''  1  have  set  before  thee  this  day  life  and  good, 
and  death  and  evil."  And  to  the  same  authority 
I  appeal  for  decision  concerning  this  life  and 
good,  and  death  and  evil, — what  they  arc,  and 
where  to  he  experienced. 


See  the  text  wlih  Its  explanatoiA-  coniext. 
^^  See,  I  have  set  before  thee  tliis  day  Hfe  and 
good,  and  death  and  evil  ;  in  that  I  command  thee 
this  day  to  love  the  Lord  thy  God,  to  walk  in 
his  ways,  and  to  keep  his  commandments,^his 
statutes,  and  his  judgments,  that  thou  mayest 
live  and  multiply  :  and  the  Lord  thy  God  shall 
bless  the  in  the  land  whither  thou  goest  to  possess 
it.''''  This  is  the  Hfe  and  good  which  God  set 
before  the  people,  to  be  procured  by  their  doings; 
it  is  life  and  blessedness  in  the  land  of  Canaan, 
which  they  were  about  going  to  possess. 

To  proceed, — verse  17.  "But  if  thine  heart 
turn  away,  so  that  thou  wilt  not  hear,  but  shalt  be 
drawn  away  and  worship  other  gods,  and  serve 
them, — I  denounce  unto  you  this  day,  that  ye 
shall  surely  perish,  and  that  ye  shall  not  prolong 
your  days  in  the  land  whither  thou  passest  over 
Jordan  to  go  and  possess  it" 

Hence  it  is  seen  that  the  '^  death  and  eviV 
which  their  conduct  might  bring  upon  them,  was 
the  suffering  of  distress  in  the  l^id, — the  same 
land  in  which  they  should  disobey,  and  their  be- 
ing destroyed  out  of  that  land,  or  cut  off  from  it. 
The  address  proceeds,  from  Moses  the  servant 
of  God.  "  I  call  heaven  and  earth  to  record  this 
day  against  you,  that  I  have  set  before  you  life 
and  death,  blessing  and  cursing  :  therefore  choose 
life,  that  both  thou  and  thy  seed  may  live  ;    that 


12  s^roBr>\s  sermon. 

thou  maycst  love  the  Lord  thy  God,  and  that  thou 
mayest  obey  his  voice,  and  that  thou  mayest 
cleave  unto  him  ;  (for  he  is  thy  life,  and  the 
length  of  thy  days  ;)  that  thou  mayest  dwell  in 
the  land  which  the  Lord  sware  unto  thy  fathers, 
to  Abraham,  to  Isaac,  and  to  Jacob,  to  give 
them." 

This  doctrine  is  reasonable  and  practical.  It 
is  as  unlike  the  doctrine  of  men  before  consider- 
ed, as  light  is  unlike  darkness,  and  truth  unlike 
error.  Jt  holds  forth  to  our  choice,  and  to  in- 
duce us  to  virtue,  that  life  and  good  which  is 
properly  connected  with  the  practice  of  goodness 
and  truth,  and  grows  up  in  it.  And  to  dissuade 
us  from  vice,  it  denounces  that  death  and  evil 
which  is  properly  connected  with  the  practice  of 
sin,  and  grows  up  in  it.  I  say,  this  doctrine 
holds  forth  to  us  these  inducements  and  res- 
traints, for  although  the  words  of  the  text  w-ere 
immediately  addressed  to  the  children  of  Israel, 
and  declared  the  good  and  evil  which  they  should 
enjoy  or  suffer  ^according  to  their  doings,  in  the 
land  of  Canaan,  yet  they  speak  a  sentiment  which 
is  of  universal  application.  In  all  ages,  and  in 
all  places,  godliness  is  life  and  good,  and  sin  is 
death  and  evil. 

1 .  Godliness  is  life  and  good.  I  deem  it  im- 
portant that  this  sentiment  of  the  Bible  should  be 
often,    by  various    arguments  and  illustrations, 


S.    COBB  S    SERMON.  \o 

urged  home  upon  the  consideration  of  mankind, 
especially  of  the  young.  The  tender  uninformed 
child  comes  forward  with  pantings  after  happi- 
ness, every  voluntary  action  aimed  at  the  promo- 
tion of  his  enjoyment.  How  great  then  is  the 
evil  to  him,  of  that  system  of  education,  which 
impresses  him  with  the  idea  that  his  wished  for 
happiness  in  this  world,  will  be,  perhaps,  most 
likely  to  be  found  in  the  way  of  sin  ; — which 
represents  that  the  services  of  religion  are  mere 
penances  here  ;  and  which,  having  sunk  those 
lively  incentives  to  godliness  which  the  Bible 
presents,  attempts  to  substitute  the  consideration 
of  that  distant  and  infinite  reward,  the  thought  of 
which,  as  pending  on  his  feeble  exertions,  over- 
whelms his  mind  with  distraction  and  dismay. 
Many  young  minds  have  been  driven  by  such 
distracting  sentiments,  to  seek  relief  in  careless- 
ness and  thoughtlessness,  putting  off  a  considera- 
tion of  the  subject  of  religion. 

But  the  Bible  presents  a  way  of  iastruction, 
into  which  children  may  look  and  not  be  dis- 
tracted, and  in  which  they  may  walk  and  not  err. 
It  shows  the  child  that  godliness,  which  consists 
in  trusting  and  loving  God,  and  practising  moral 
virtue,  is  itself  that  very  present  happiness  which 
he  so  eagerly  desires.  It  declares,  in  language, 
that  cannot  be  misunderstood,  that  "Wisdom's 
ways  are  ways  of  pleasantness,  and  all  her  paths 
2 


14  5.     (   OP,n\    ?F.RMO.\. 

f\rt  peace.  She  is  a  tree  of  life  to  iliem  that  Jay 
hold  upon  her,  and  happy  is  every  one  that  re- 
taineth  her."  Again,  "  Great  peace  have' they 
that  love  God's  law,  and  nothing  shall  offend 
ihem."  And  again,  "  In  keeping  God's  judg- 
ments, (or  commands,)  there  is  great  reicard.^^ 
This  is  our  doctrine,  and  it  i§  the  doctrine  of 
the  Bible.  About  this  there  is  no  mistake.  And 
ic/io,  and  lohere^  is  the  blasphemer  against  Bible 
and  reason,  that  will  pronounce  this  a  licencious 
doctrine  ?  As  much  as  you  all  love  enjoyment,  if 
you  really  beheve  this  doctrine,  that  wisdom's  or 
vu'tue's  ways,  are  ways  of  pleasantness,  and  all 
her  paths  are  peace,  that  she  is  a  tree  of  life  to 
every  one  that  layeth  hold  upon  her,  and  happy 
is  every  one  that  retaineth  her  ; — I  say,  if  you 
really  believe  this,  as  much  as  you  love  enjoy- 
ment, you  w  ill  seek  to  possess  yourselves  of  the 
principles,  and  to  walk  in  the  practice  of  virtue. 
And  with  this  sentiment  the  Bible  abounds.  What 
few  passages  we  can  quote  m  one  discourse,  are 
in  comparison  with  the  whole  that  teach  it,  as 
the  drop  to  the  bucket.  "  Ho,  every  one  that 
thirsteth,"  saith  God's  prophet,  "  come  ye  to 
the  waters  ;  and  he  that  hath  no  money,  come 
ye,  buy  and  eat  ;  yea,  come,  buy  wine  and  milk, 
without  money,  and  without  price.  Wherefore 
do  ye  spend  your  money  for  that  which  is  not 
bread,  and  your  labour  for  that  which  satisfieth 
not  }     Hearken  dilisentlv  unto  me,  and  eat  ve 


S.    COBC's     SE113I0X.  Ij 

that  which  is  good,  and  let  your  soul  delight  it- 
self in  fatness.  Incline  your  ear,  and  come  unto 
me  ;  hear,  and  your  soul  shall  live." 

Here  the  prophet  holds  up  before  us  a  great 
good  which  we  may  obtain  unto  ourselves  by  at- 
tending to  his  instructions.  Yet  it  is  no  other 
good  than  that  which  is  found  in  the  possession  of 
the  instructions  and  principles  of  goodness  with 
which  heavenly  wisdom  presents  us.  The  thirs- 
ty are  invited  to  come  unto  the  wate/s  ;  and  the 
good  which  they  are  to  procure  by  coming,  is 
the  principle  of  godliness  wdilch  is  represented  by 
the  waters,  which  will  reward  them  for  coming, 
as  the  waters  reward  the  thirsty  for  drinking. 

Again,  "  Wherefore  do  ye  spend  your  labour 
for  that  which  satisfieth  not  ?  Hearken  diligently 
unto  me,  and  eat  ye  that  which  is  good,  and  let 
your  soul  delight  itself  in  fatness."  It  is  plain 
that  all  the  reward  which  is  here  held  out  to  in- 
duce men  to  seek  and  practise  righteousness  and 
truth,  is  the  good  which  they  should  .find  these 
principles  themselves  to  constitute.  They  w"erc 
to  possess  themselves  of  these  principles  as  that 
which  should  yield  them  satisfaction,  and  make 
their  souls  to  delight  themselves  in  fatness. 

And  then  the  word  /(/e,  as  in  our  text^  is. em- 
ployed to  express  the  same  good.  "  Hear,  and 
your  soul  shall  livc.''^  The  soul's  Uvins;  as  ex- 
])ressed  here,  is  the  same  as  its  delighting  itself 
in  fatness    as  in  the  preceding  verse.      Hearken 


16  S.    LUBli's    SLRMO-X. 

unto  me,  and  eat  yc  lliat  which  is  good,  and  let 
your  soul  delight  itself  in  fatness.  Incline  your 
ear  and  come  unto  me  ;  hear^  and  your  soul  shall 
live.''^  That  is,  your  soul  or  mind,  hy  possess- 
ing itself  of  the  principles  of  righteousness  and 
truth,  would  hereby  find  itself  eating  that  which 
is  good,  and  rejoicing  in  the  fatness  or  richness 
of  moral  life  and  blessedness. 

But  here  our  doctrinal  opposers  would  come 
forward,  and  with  a  coldness  which  would  seem 
to  bespeak  a  non-acquaintance  with  the  sublime 
pleasures  and  enjoyments  of  true  religion  or  god- 
liness, declare  that  the  inducements  which  I  now 
offer  to  virtue  are  altogether  insufficient.  The 
present  rewards  of  godhness  which  I  have  now 
been  urging,  they  speak  of  as  a  matter  too  incon- 
siderable to  be  held  out  as  suflicient  inducements 
10  the  service  of  God.  Nothing  is  suflicient  to 
be  held  out  as  an  inducement  to  engage  and  hold 
men  in  the  service  of  God,  but  the  promise  of 
an  eternity*  of  blessedness  hereafter,  as  the  reward 
of  their  labours  /lere. 

But  would  not  these  religious  people  be  as 
well  satisfied  to  have  it  understood  that  they  shall 
enjoy  great  ])resc;U  benefits  as  the  reward  of  their 
righteousness  here,  and  then  receive  that  immor- 
tal life  and  blessedness  in  the  future  world  as  the 
gift  of  God's  grace ^  not  according  to  their  works, 
but  according  to  his  own  good  pleasure,  whereby 
lie  will  i:;athcr  into  the  same  life  and  blessedness 


S.    code's     SER3I05.  17 

liis  whole  rational  family  ?  Would  not  tliis  view, 
I  say,  satisfy  them  as  well  ?  No.  For  this 
would  allow  those  who  are  not  holy  here,  to  be 
holy  and  happy  hereafter.  No  ;  they  must  have 
it  understood  that  they  are  to  receive  immortal 
life  and  glory-)  in  eternal  distinction  from  their 
sinful  neighbors,  as  the  reward  of  their  labours 
here,  else  there  is  no  sufficient  inducement  for 
them  to  serve  God  ! 

How  passing  strange  !  Why,  these  same  peo- 
ple were  just  now  arguing  that  all  selfishness  is 
sin  ;  and  that  all  the  services  which  we  perform 
with  regard  to  our  own  benefit  are  sii^ul  in  the 
sight  of  God.  No  services,  they  said,  could  be 
acceptable  unto  God,  but  such  as  proceed  from 
a  supreme  regard  to  holiness,  in  disinterestedness 
with  regard  to  self.  Jind  as  Universalists,  who 
love  God  because  he  first  loved  us,  and  profess 
that  one  great  encouragement  we  have  to  con- 
tinue in  the  service  of  God,  is  the  great  happiness 
which  we  find  in  it;  us  they  condemn  as  unholy, 
because  our  religion,  they  say,  is  selfishness. 

We  deny  not  that  we  are  selfish.  And  we  are 
willing  to  be  understood  as  maintaining  it  as  right 
that  we  should  exercise  self  love  enough  to  re- 
gard our  own  happiness,  providing  we  do  not  get 
into  that  exclusive  selfishness,  w^hich  would  seek 
our  own  interest  to  the  injury  of  others,  or  would 
be  unwilHng  that  others  should  be  sharers  of  hap- 
2=* 


18  S.    COBir<    SKKMOX, 

pincss  wall  us.  Bui  selfish  as  \vc  acknowledge 
ourselves  to  be,  all  our  selfishness  is  abundantly 
satisfied  with  the  i-ewards  of  virtue  ^^  hich  we  find 
here  in  the  practice  of  virtue.  We  feel  satisfied 
that  our  reward  is  altogether  suflicient,  we  are 
abundantly  compensated  in  ihe  happiness  which, 
we  find  in  loving  and  serving  our  lieavenly  Fath- 
er ;  and  are  willing  that  the  whole  human  creation 
should  finally  be  redeemed  from  the  bondage  of 
corruption  and  sin,  and  all  our  dependent  fellow- 
creatures  made  sharers  of  God's  love  in  common 
with  ourselves. 

But  ttese  persons  who  condemn  our  self-love, 
and  profess  to  exclude  all  selfishness  from  the 
principles  of  godliness,  are  yet  so  monstrously 
and  exorbitantly  selfish  themselves,  that  nothing 
but  the  prospect  of  an  immortal  life  of  blessed- 
ness, in  infinite  distinction  from  others  w^io  do  not 
serve  as  they  do  here,  can  satisfy  their  selfishness 
as  any  competent  inducement  to  engage  and  hold 
them  in  the  service  of  God  !  The  eyes  of  their 
selfishness  have  become  strained  and  extended  to 
such  great  objects,  that  they  would  have  to  look 
through  a  microscope  to  see  the  trifle  which  satis- 
fies our  selfishness  as  an  abundant  inducement  to 
hold  faithful  in  our  heavenly  Father's  service. 
Yes,  while  they  sternly  condemn  our  selfishness 
as  corrupt  and  sinful,  which  loves  to  serve  God 
because  he  is  so  good  to  us, — because  we  feel 
filial  obligations  to  him,  and  because  we  are  so 


s.  cobb's  sermon.  19 

happy  in  Ins  service, — tliey  are  at  the  same  time 
ill  constant  labour  to  build  up  in  mankind  all 
around,  that  exorbitant,  exclusive,  and  monstrous 
selfishness,  which  shall  regard  nothing  as  a  com- 
petent inducement  for  them  to  serve  the  Lord, 
but  the  prospect  of  being  paid  for  these  present 
services  by  an  admission  to  the  inheritance  of 
immortal  life  and  glory,  to  the  final  exclusion  of 
all  who  do  not  serve  as  they  do  here  !  !  I  must 
here  give  place  to  the  words  of  Jesus, — "  Ye 
blind  guides,  which  strain  at  a  gnat,  and  swallow 
a  camel." 

My  friends,  I  am  satisfied  with  the  Bible  in- 
ducements to  godliness,  w^iich  I  have  been  urg- 
ing upon  you  in  this  discourse  ;  viz.  that  godli^ 
ness  is  life  and  good.  We  all  desire  to  enjoy 
life  and  good  ;  and  consequently,  as  much  as  we 
believe  the  sentiment  which  has  now  been  urged 
from  the  scriptures,  we  shall  seek  and  practise 
godliness,  as  our  highest  good. 

I  have  extended  my  remarks  to  so  great  a 
length  on  the  way  of  life  and  good  which  God 
has  set  before  us,  that  I  cannot  at  present  say 
but  a  word  on  the  way  of  death  and  evil. 

2.  The  way  of  sin  is  death  and  evil.  We 
have  seen  before  that  the  context  shows  that  the 
death  and  evil  spoken  of  in  the  text  was  the  mis- 
ery and  destruction  which  sin  w^ould  bring  upon 
the  people  in  the  land  where  they  dwelt.  This 
sentiment  is  as  abundantly  taught  in  the  Bible,  as 


20  s.  cobb's  sermo>'. 

that  wljicli  we  have  just  considered.  While  the 
Bible  teaches  that,  "  To  be  spiritually  minded  is 
life  and  peace,"  it  teaches  also  that  "  to  be  car- 
nally minded  i.s  death."  That  "there  is  no 
peace  to  the  wicked," — that  "destruction  and 
misery  are  in  their  ways,  and  the  way  of  peace 
they  have  not  known." 

Here  then  are  the  two  ways  which  God  has  set 
before  us.  On  the  one  hand  is  the  knowledge, 
trust,  and  love  of  God,  and  the  practice  of  moral 
virtue  ;  and  this  is  the  way  of  life  and  good.  On 
the  other  hand  is  the  way  of  ignorance  and  vice; 
and  this  is  the  way  of  death  and  evil.  And  this 
life  and  good,  or  death  and  evil,  we  are  to  enjoy 
or  suffer,  according  to  our  choice  between  these 
two  ways.  We  shall  enjoy  this  life  and  good 
just  as  long  as  we  pursue  the  way  of  godliness,, 
and  we  shall  suffer  this  death  and  evil,  just  as 
long  as  we  pursue  the  way  of  sin. 

"  But  we  cannot  believe,"  say  some,  "  that  all 
sinners  suffer  sufficient  punishment  in  the  state  in 
which  they  sin.  Are  there  not  many  wicked 
people  who  get  along  through  life  without  suffer- 
ing competent  punishment  ?"  Surely  I  know  of 
none.  But  if  sinners  cannot  be  sufficiently  pun- 
ished while  they  are  sinners,  when  can  they  be 
punished  ?  After  they  have  abandoned  sin,  and 
engaged  through  love,  in  the  service  of  God  .^ 
Will  their  heavenly  Father   then  lay  upon   them 


S.    COBb's    fiER3I0N.  21 

Stripes  in  revenge  for  their  having  once  sinned  ? 
None  will  admit  this.  When  will  you  li#ve  sin- 
ners sufficiently  punished  then,  if  not  while  they 
are  sinners  ?  If  you  have  them  continue  to  be 
sinners  in  ihe  future  world  for  the  sake  of  making 
them  subjects  of  punishment  there,  it  will  not  al- 
ter the  state  of  the  case.  You  only  make  them 
punishable  while  they  are  sinners  ; — I  do  not 
mean  merely  while  they  are  doing  some  external 
act  of  sin,  but  while  they  remain  in  the  disposi- 
tion and  character  of  sinners. 

Hence,  we  are  unavoidably  brought  again  to 
this  immoveable  scriptural  position  ;  viz.  that  the 
way  of  sin  is  a  way  of  death  and  evil  ;  and  men 
must  sufler  the  deadi  and  evil,  as  long  as  they 
continue  in  the  way  of  sin.  This  is  the  doctrine 
of  our  text,  and  of  reason,  and  of  observation, 
and  of  experience. 

ISIy  hearers,  we  now  have  before  us  a  whole- 
some practical  sentiment.  It  does  not  attach 
such  infinite  and  tremendous  consequences  to 
our  present  conduct,  as  to  dismay  and  distract 
us,  and  paralize  our  exertions.  We  bless  God 
that  he  hath  given  us  gratefully  to  trust  in  his 
power  and  grace,  for  that  immortal  life,  the  hope 
of  which  our  souls  need,  and  which  be  has  not 
put  it  into  our  power  either  to  squander  away,  or 
to  boast  as  procuring  by  our  merits.  But  God 
has  placed  before  u,^  that  good  and  evil,  attached 


S.    tOBB   S    5ERM0>', 


to  our  doings  here,  which,  while  not  so  irenicn-- 
dous  a#to  disquahfy  the  mind  for  calmly  consid- 
ering them,  are  yet  amply  sufficient  to  influence 
the  mind  that  learns   the  truth  in  the  case,  to 
"  eschew  evil,  and  do  good." 


SERMOJV  2. 

BY    SEBASTIAN    STREETER- 


1  Timothy  iv  :  10 — 11.  We  trust  in  the  living  God 
who  is  the  Saviour  of  all  men,  specially  of  those  that  be- 
lieve.    These  things  command  and  teach. 

I  HAVE  purposely  omiited  the  first  clause  of 
the  tejUJI^  verse.  It  refers  to  the  persecutions  and 
sufferings  of  the  apostles  and  primitive  christians. 
An  open  profession  of  the  gospel,  and  a  zealous, 
untemporising  devotion  to  its  interests  exposed 
them  to  many  and  deep  disasters.  Their  persons, 
their  reputation,  their  property — every  worldly 
hope  and  comfort  were  put  in  jeopardy.  They 
became  the  sport  of  an  enraged  superstition,  the 
victims  of  a  relentless  and  insatiable  cruelty. 

I  have  not,  therefore,  passed  by  that  clause  of 
the  verse,  because  I  deem  the  matter  of  it  too 
trivial  to  merit  an  attentive  consideration.  I  cer- 
tainly do  not.  Nothing  can  be  further  from  my 
feelings.  The  reproaches  and  sufferings  of  the 
early  martyrs  to  the  great  cause  of  the  Redeemer, 
form  a  subject  of  unspeakable   interest  to  every 


21 

real  christian,  and  to  no  one  more  so  tlianto  my- 
self ;  but  it  is  no  part  of  my  object  in  the  present 
discourse  to  enter  into  a  discussion  oflhfs  partic- 
ular topic. 

I  purpose  to  state  the  doctrine  of  the  text  in 
plain  terms,  and  then  offer  a  few  reasons  why 
some  receive  and  others  reject  it. 

With  respect  then  to  the  doctrine  inculcated 
in  the  scripture  before  us,  I  remark,  that  it  is 
plainly  that  of  univ^ersal  salvation.  This  is  a  fact, 
than  which,  it  would  seem,  no  one  can  be  more 
evident.  If  any  reliance  can  be  placed  upon  the 
most  simple  and  unequivocal  language,  the  text 
obviously  proves  that  this  doctrine  was  believed 
and  preached  in  the  apostolic  age,  an(B§y  the 
apostles  themselves.  If  this  were  not  the  fact, 
how  can  the  claims  of  Paul  to  the  character  of 
common  honesty  and  ingenuousness  be  sustained? 
He  solemnly  declared,  "  We  trust  in  the  living 
God,  who  is  the  Saviour  of  all  men.'^  Was  not 
this  the  same,  substantially,  as  to  aver.  We  be- 
lieve in  the  doctrine  of  universal  salvation  ?  We 
sincerely  think  it  was  ;  and  is  it  possible  that  we 
should  be  mistaken  in  this  case  ?  If  we  are,  it  is 
in  the  most  artless  and  innocent  way  conceivable; 
and  one  too,  which  gives  us  the  strongest  claims 
upon  the  indulgence  and  compassion  both  of  God 
and  of  man,  because  our  mistake  has  arisen  from 
taking  the  plainest  language  of  the  holy  scriptures 
in  its  most  natural  and  obvious  acceptation. 


SERMON.  25 

It  should  be  remembered  also,  as  a  further  ex- 
cuse for  our  deception,  if  we  are  deceived,  that 
this  language  was  employed  under  peculiar  and 
highly  interesting,  circumstances — those  which 
demanded  the  use  of  the  most  select  and  explicit 
terms.  It  was  solemnly  addressed  by  Paul  to 
Timothy — a  young  convert,  who  had  just  enter- 
ed upon  the  duties  ofthe  christian  ministry — who 
must  have  been  exceedingly  anxious  to  know 
what  the  leading  truths  were  in  the  doctrine  which 
he  was  to  preach,  and  who  must  also  have  enter- 
tained a  strong  confidence  in  the  competency  of 
this  apostle,  his  own  father  in  the  christian  faith, 
to  instruct. him  correctly  on  this  point.  He  knew 
him  to  be  eminently  distinguished  for  an  open, 
honest,  fearless  and  strait-forward  course.  In 
these  respects,  no  one  stood  above  Paul. 

What  then,  under  these  circumstances,  would 
Timothy  naturally  understand  by  the  solemn, 
apostolic  declaration,  "  We  trust  in  the  living 
God  who  is  the  Saviour  of  all  men  ?"  Is  it 
possible  that  he  should  have  understood  Paul  to 
assert,  or  even  to  imply,  that,  according  to  the 
belief  of  christians  generally,  and  of  himself,  in 
particular,  God  was  the  Saviour  of  a  part  only  of 
mankind  ?  In  other  words,  that  notwithstanding 
the  fulness  of  grace  and  truth  revealed  in  the 
birth,  ministry,  death  and  resurrection  of  the 
Son  of  God,  only  here  and  there  one  of  the  hu- 
man race  would  be  eventually  saved  ? 


26  s.  streeter's  sermox. 

I  do  not  ask  whether  it  is  probable  that  Tim- 
othy would  so  have  understood  the  apostle  ;  but 
whether  such  a  thing  is  whhin  the  remotest  lim- 
its of  possibility  ?  And  I  answer  without  hesitan- 
cy, that,  in  my  own  opinion,  it  is  not.  If  I  ayi 
not  grossly  mistaken,  it  is  one  of  the  very  last 
things  which  could  have  come  into  the  mind  of 
Timothy,  or,  of  any  other  man  who  possessed  a 
spark  of  common  sense  ;  and,  who  had  the  least 
acquaintance  with  the  character  of  Paul,  or  the 
legitimate  import  of  language. 

The  most  natural  construction  which  «an  be 
put  upon  the  apostle's  declaration,  is,  that  he, 
and  those  associated  with  him  in  the  christian 
ministry,  believed  and  preached  the  doctrine  of 
the  salvation  of  all  men  through  the  grace  of  God 
manifested  in  Christ  Jesus  ;  and  that  they  sol- 
emnly enjoined  upon  all  whom  they  inducted  into 
the  same  holy  ministry  to  believe  and  preach  the 
same  doctrine. 

Hence  he  charges  Timothy,  as  in  the  latter 
verse  of  the  text,  "  These  things  command  and 
teach."  Now  the  things  which  Timothy  was 
required  to  command  and  teach  as  a  christian 
minister,  were,  among  others,  that  ''  the  living 
God  is  the  Saviour  of  all  men  ;"  but  in  a  special 
manner  of  those  who  have  a  true  faith  in  him,  as 
such  ;  and,  that  this  peculiar  feature  of  the  chris- 
tian faith  was  the   chief  cause  of  the  reproaches 


s.  streeter's  sermon.  27 

and  persecutions  which  were  heaped   upon   the 
early  friends  and  defenders  of  the  gospel. 

In  this  view  of  the  subject,  there  are  no  diffi- 
culties— nothing»to  perplex  the  mind.  All  ap- 
pears plain  and  natural,  though  not  justifiable. 
There  were  no  just  provocations  for  the  obloquy 
and  sufferings  to  which  the  apostles  and  early 
christians  were  subjected  ;  but  still,  we  can  plain- 
ly perceive  the  grounds  upon  which  they  were 
administered.  Had  the  primitive  christians  pro- 
fessed to  believe  in  the  living  God,  as  one  among 
thel  numberless  divinities  worshipped  by  the 
heathen  of  that  age,  they  would  have  escaped  the 
violence  of  the  Roman  government  ;  and  had 
they  professed  to  believe  in  him  as  the  special 
friend  and  exclusive  Saviour  of  the  Jewish  na- 
tion, they  would  have  avoided  the  indignation  and 
cruelty  of  the  chief  priests  and  rulers  of  that  de- 
luded people. 

I  may  remark  again,  that,  had  Paul  and  the 
other  apostles  professed  lo  believe  in  the  hving 
God,  as  the  Saviour  of  only  a  part  of  mankind, 
by  those  of  discriminating  opinions  and  feelings, 
they  might  have  secured  the  friendship  and  co- 
operation of  many  nominal  christians  from  both 
these  quarters,  who,  on  their  conversion,  brought 
with  them  into  the  christian  church,  the  super- 
stitious prejudices,  and  partial  sentiments  of  their 
early  education. 


28  S.   STREETEK'b   SLRMON- 

Buthail  ihey  pursued  ciilier  of  these  courses, 
tliey  must  have  despised  themselves.  They 
knew  belter.  They  must,  therefore,  liave  been 
temporising  dissemblers,  utterl}»iin  worthy  of  the 
great  and  glorious  cause  of  their  Master.  Tliey 
^vould  have  been  distinguished  from  the  mass  of 
Jews  and  heathen  around  them  by  their  name 
alone,  and  some  circumstantial  and  indifferent 
peculiarities. 

But  such  was  not  their  election.  They  dared 
to  be  honest  men.  They  determined  to  be  hon- 
est men,  and  to  leave  the  event  with  the  God  in 
whom  they  trusted.  They  were  honest  men. 
Such,  they  lived,  and  such,  they  died,  and  as 
such,  they  ought  to  be  copied  by  every  one  who 
names  the  name  of  Christ.  They  believed  in 
the  living  God  as  the  vSaviour  of  all  men,  and 
they  fearlessly  and  openly  proclaimed  their  faith 
in  the  ears  of  the  world.  They  did  this  under 
the  certain  conviction  that  this  distinguishing  pe- 
culiarity in  their  sentiments  would  not  fail  to 
bring  upon  them  the  jealousy  and  virulent  oppo- 
sition of  all  descriptions  of  religionists.  Jews, 
and  Gentiles,  and  false  brethren,  they  knew, 
would  be  equally  unsparing  in  their  reproaches. 
History  evinces  that  this  was  the  fact. 

Now  such  violent  measures,  fomented  and 
pursued  by  such  high  and  almost  universal  au- 
thority, tended  very  naturally,  and  I  may  say, 
inevitably,  to  intimidate  and  discourage  ordinary 


s.  streeter's  sermozc.  59 

minds  ;  and  hence,  as  might  have  been  expect- 
ed, the  great  body  of  christians,  in  process  of 
time,  rehnquished  this  distinguishing  and  para- 
mount article  of  primitive  Christianity,  and  adopt- 
ed a  creed  which  corresponded  better  with  the 
prevaihng  partialities  and  superstitions  of  the 
world. 

There  have  always  been,  however,  some  high 
and  fearless  minds,  some  master-spirits,  which 
were  inflexible, — which  numbers,  and  names, 
and  dangers  could  not  aw^e ;  and  which,  there- 
fore, could  neither  be  subdued  nor  silenced. 
Regardless  of  personal  security,  or  of  popular 
applause,  they  have  publicly  professed,  and  zeal- 
ously propagated,  this  sublime  and  all-interesting 
article  of  pure  Christianity.  They  have  perceiv- 
ed in  it  a  moral  grandeur  and  glory  worthy  of 
the  great  and  ever-blessed  God — a  compassion 
suited  to  the  helpless  and  miserable  condition  of 
a  world  lying  in  ruins  by  sin.  These  discoveries 
were  analogous  to  the  largeness  and  benevolence 
of  their  own  great  minds.  They  answered  their 
prayers.  They  filled  the  measure  of  their  hopes 
and  their  joys.  They  armed  them  with  a  pano- 
ply more  than  mortal  ;  and  though  they  fell  mar- 
tyrs in  the  conflict,  they  were  "  more  than  con- 
querors through  him  that  loved  them." 

The  great  object  of  their  efforts  was  obtained. 
They  disseminated  the  truth  in  the  world,  and 
deepened  its   impressions  in  the  hearts  of  their 


30  s.  streetek's  sermox. 

fellow-men.  Their  seniiments  oullived  the  vio- 
lence by  which  they  themselves  were  cut  oft'  ; 
and  they  will  continue  to  live  and  to  flourish  till 
they  fill  the  whole  earth.  They  are  immortal, 
and  destined  to  become  universal.  The  enemies 
of  these  devoted  men  tauntingly  applied  to  them 
the  epithet — "merciful  doctors,"  a  title  which, 
])owever  contemptible  in  the  eyes  of  those  who 
selected  it,  Gabriel  himself  might  be  proud  to 
bear. 

These  faithful  heralds  of  the  cross  were,  at 
times,  only  a  little  band  ;  but  their  cause  they 
knew  to  be  great,  and  good,  and  glorious,  and 
they  struggled  valiantly  against  the  hosts  which 
rushed  in  their  might  upon  them.  Origen,  in  the 
third  century,  and  other  kindred  spirits,  openly 
professed  this  doctrine,  and  labored  nobly  and 
zealously  for  the  diffusion  of  it ;  and  it  v»'as  not 
till  the  beginning  of  the  fifth  century,  that  it  was 
formally  pronounced  a  heresy,  and  publicly 
anathematized  by  an  ecclesiastical  council. 

From  this  time  till  after  the  subversion  of 
popery  by  tlie  reformation,  the  believers  in  uni- 
versal salvation  were  obliged,  in  a  great  measure, 
to  conceal  their  faith.  But  there  were,  undoubt- 
edly, in  the  darkest  of  the  dark  ages  some  who 
believed  it,  and  who  derived  from  it  great  con- 
solation and  joy.  From  its  first  revelation,  God 
has  not,  I  apprehentl,  left  himself  without  Jiving 
witnesses  to  the  truth  of  this  great  doctrine  ;  and 


b.   STRtETEirs  SER310N.  31 

the  number  has,  of  late  years,  wonderfully  in- 
creased ;  and  it  will  unquestionably  continue  to 
increase  in  a  ratio  j)roportioned  to  the  march  of 
scientific  and  biblical  knowledge  in  the  world. 
Existing  facts  and  the  signs  of  the  times  seem 
plainly  to  indicate  such  a  result.  In  no  age,  if 
we  except  the  apostolic,  has  the  number  of  its 
avowed  friends  and  open  advocates  borne  any 
comparison  with  the  aggregate  of  i!s  defenders  in 
the  present  day.  They  have  become  an  host, 
and  their  ranks  ^are  perpetually  extending, 

I  shall  now  proceed  to  account  for  these  facts 
by  laying  before  you  several  reasons  why  some 
ever  have  believed,  and  multitudes  now  do  be- 
lieve, in  this  God-like  and  plainly  revealed  truth. 
1.  Because  it  is  so  consonant  to  the  natural 
expectations  of  their  minds  from  an  underived, 
infinite  and  perfect  Being.  The  gods  of  the 
heathen  were  derived,  imperfect,  and  little  things, 
and  of  course,  hm  very  little  could  be  expected 
from  them.  Their  warmest  devotees  admitted 
their  finitude,  their  imj)erfection,  and  their  de- 
pendence. 

They  held,  it  is  true,  to  a  supreme  Jupiter,  a 
sort  of  sullen  and  idle  generalissimo  among  their 
imaginary  host  of  divinities  and  demi-divinities  ; 
but  then,  he  was  merely  a  sovereign  drone.  They 
would  have  been  as  secure,  and  as  well  off  with- 
out him  as  with  him.  He  did  nothing,  and  he 
was  good  for  nothing.     He  neither  created  nor 


o'4  S.  STREETCn  5  SKKMON. 

preserved,  saved  nor  damned  any  one.  He  was 
utterly  indifferent  to  every  interest  and  being, 
whether  divine  or  human.  To  indulge  a  thought 
— to  exert  a  single  energy,  or  even  to  cast  one 
look  upon  the  universe  itself,  was  deemed  infi- 
nitely beneath  the  supremacy  and  grandeur  of  his 
nature,  and  the  sublimity  of  his  station  in  the 
community  of  celestial  beings. 

To  create  v.orlds — to  people  and  govern  them 
— to  dispense  rewards  and  punishments,  was  the 
business  of  subordinate  agents, — it  was  the  work 
of  the  demi-gods.  These,  however,  were  sup- 
posed to  be  very  limited  in  iheir  capacities,  and 
very  partial  in  their  affections.  They  were  made, 
it  was  thought,  of  former  conquerors,  heroes  and 
eminent  statesmen,  and  had,  tlierefore,  many  old 
grudges  to  gratify,  and  of  course,  nothing  like 
universality  of  favour  could  reasonably  be  expect- 
ed from  them. 

But  with  respect  to  the  livingr  God,  the  case 
is  entirely  different.  He  is,  properly  speaking, 
an  underived,  infinite  and  perfect  Being.  He 
is  from  everlasting,  the  only  living  and  indepen- 
dent God.>  He  has  no  injuries  to  revenge,  and 
no  favors  to  requite.  All  he  does  is  on  the 
grounds  of  condescension  and  mercy  ;  and  there 
is  nothing  too  great,  or  too  small,  to  merit  his 
attention.  With  him,  indeed,  all  comparisonj; 
« ease 


3.  •itreetek's  sermon.  33 

The  lime  uas,  if  I  may  so  speak,  when  he  ex- 
isted alone,  a  solitary,  all-pervading  Jehovah.  A 
shapeless  chaos  stretched  over  the  illimitable 
void  now  occupied  by  the  material  universe.  All 
intellectual  and  moral  beings  slept  in  a  peaceful 
and  unoffending  nonentiny.  Not  a  \vant  was 
known — not  a  pain  was  felt — not  a  tear  was  drop- 
ped— not  a  sigh  nor  a  groan  was  heard  through 
all  the  vast  regions  of  boundless  space.  Under 
such  circumstances,  age  after  age  rolled  slowly 
and  quietly  away.  Under  such  circumstances 
the  livmg  God  proceeded  deliberately  to  the 
creation  of  die  world  and  of  man. 

He  had  all  along  been  perfectly  secure  and 
blessed  in  tlie  communion  and  enjoyment  of  his 
own  infinite  perfections.  He  wfls  so  at  the  mo- 
ment in  which  he  conferred  existence  upon  the 
human  race.  His  own  nature,  felt  no  disquie- 
tude— no  lack  of  perfect  felicity.  No,  it  was  a 
boundless  ocean  of  bliss  without  a  ripple  upon  its 
bosom.  Swch  was  the  living  God  when  he  made 
man,  and  when  the  foundations  of  the  physical 
and  moral  worlds  were  laid.  And  what,  under 
«uch  circumstances,  would  a  rational  being  nat- 
urally expect  frorii  the  creative  exertions  of  infi- 
nite .wisdom,  and  goodness,  and  blessedness, 
clothed  with  the  energies  of  Almighty  power  ? 
Would  he  anticipate  evil  or  good,  pain  or  pleasure 
from  tlje  existences  to  be  conferred  ?  We  ihink^ 


34  s.  streeter's  sermon. 

the  latter.     We  have  no    doubts  upon   the  sub- 
ject. 

Such  a  Being,  under  such  circumstances, 
could  not  have  created  man,  nor  any  other  order 
of  Intelligences,  on  his  own  account,  to  increase 
his  own  glory,  or  greatness,  or  felicity  ;  because 
these,  from  their  essential  infinity,  were  incapable 
of  augmentation.  He  must,  therefore,  it  would 
seem,  have  created  man,  and  all  rational  beings, 
on  their  account,  to  communicate  to  them,  ac- 
cording to  their  respective  capacities,  a  portion 
of  his  owu  infinite  beatitude. 

We  conclu'de,  therefore,  and  we  think  on 
strictly  philosopl^cal  principles,  that  under  the 
government  of  the  living  God,  no  creature  can 
be  a  loser  by  i^s  existence  ;  and  that  every  ra- 
tional being  must  be,  eventually,  an  unspeakable 
gainer  by  it.  I  offer,  therefore,  this  natural  ex- 
pectation from  an  underlved,  infinite  and  perfect 
God  as  one  reason,  though  not  of  itself,  perhaps, 
one  of  unquestionable  validity^ why  some  believe 
the  doctrine  of  universal  salvation. 

2.  The  conformity  of  this  doctrine  to  the  na- 
ture and  character  of  God  as  exhibited  in  th« 
works  of  creation  and  providence,  has  induced 
many  to  believe  in  its  truth.  In  these  depart- 
ments, his  favors  seem  to  be  impartially  distri- 
buted. He  opens  his  hand  and  supplies  the 
wants  of  every  living  thing.  And  in  his  epistle 
to  the  Romans,  Paul  tclb  us  that  the  ''invisible 


s.  streeter's  sermon.  35 

things  of  God  from  the  creation  of  the  workf 
.are  clearly  seen,  being  understood  by  the  things 
that  are  made,  even  his  eternal  power  and  God- 
head." 

Now  that  the  creation  of  the  material  world 
was  a  high  exertion  of  the  Divine  power,  is  a 
fact  too  obvious,  it  would  seem,  to  be  disj)uted 
by  any  reasonable  mind  ;  but  still,  there  are 
those  who  make  great  pretensions  to  superior 
wisdom  and  acquirements,  who  deny  that  the 
creation  is  any  proof  of  the  existence  of  a  God ; 
or,  if  such  a  Being  exist,  that  it  is  any  proof  of 
his  power  or  wisdom  ;  and  if  there  be  those  who 
deny  these  facts,  it  is  not  very  strange  that  there 
should  be  others  who  contend  that  the  creation 
affords  no  evidence  of  the  impartial  goodness 
and  mercy  of  God. 

Many,  however,  can  see  in  the  world  around 
them,  the  most  convincing  proofs  of  all  these 
facts.  To  them,  the  creation  abounds  with  ev- 
idences of  the  Divine  power,  wisdom  and  love. 
The  inspired  apostle  was  of  this  number.  He 
saw  in  the  physical  world,  as  he  terras  it,  "  the 
things  that  are  made,"  satisfactory  evidence,  not 
only  of  the  existence  of  God  ;  but  also  of  the 
invisible  properties  of  his  nature  ;  in  his  own 
phraseology,  ''  his  invisible  things,"  by  which  I 
understand,  the  wise  and  benevolent  purposes  of 
his  mind. 


36  S.  STREETER'b    SERMON.  ^ 

It  is  easy  to  perceive  the  grounds  on  which 
the  works  of  cieation  make  known  the  pleasure 
and  designs  of  the  Creator.  The  works  of  eve- 
ry being  disclose  the  feelings,  purposes,  and  op- 
erations of  his  mind.  They  lay  open  to  public 
inspection  the  perfection  or  imperfection,  the 
benevolence  or  malevolence,  of  his  intellectual 
powers.  Now  God  made  the  world,  and  all  its 
inhabitants,  precisely  to  suit  himself.  He  had 
no  adviser,  no  dictator  in  the  enterprise.  Their 
condition,  therefore,  and  the  provision  made  for 
their  security  and  comfort  must  be  the  infallible 
indices  of  the  Divine  will  and  feehngs  re:pecting 
them. 

Let  it  be  remarked  then,  that  the  creation 
everywhere  exhibits  marks  of  the  most  benevo- 
lent designs,  and  of  means  wisely  arranged  to 
carry  them  into  eftect.  Every  order  of  beings 
is  admirably  fitted  to  its  condition  ;  and  for  eve- 
ry want  ample  provision  is  made.  In  the  ar- 
rangements for  man  and  the  larger  animals,  the 
humble  fowl,  and  fish,  and  insect  are  not  over- 
looked. By  the  hand  of  the  living  God,  all  that 
live  and  move  in  the  worlds  of  earth,  and  air, 
and  water  are  daily  and  abundantly  supplied 
with  "  food  convenient  for  them." 

The  sun,  the  moon  and  the  stars  are  lamps 
which  he  has  lighted  and  hung  up  in  the  con- 
cave on  high,  for  the  convenience  of  all  his  crea- 
tures.    They  are  all    cheered  by  their    beams 


s.  streeter's  sermon.  $1 

and  invigorated  by  their  warnmth.  They  all 
breathe  the  air  of  their  Maker,  drink  at  his 
fountains,  and  eat  the  fruit  which  drops  from 
the  trees  of  his  planting.  Now,  the  living  God 
is  strictly  unchangeable.  From  everlasting  to 
everlasting,  he  is  in  one  mind  and  none  can 
turn  him.  If,  therefore,  he  hath  hitherto  pro- 
tected and  blessed  all  his  creatures,  we  infer 
that  he  will  continue  to  do  it  while  they  exist. 
But  the  former  he  has  done,  therefore  the  lat- 
ter he  will  do.  This  is  a  plain,  logical  conclu- 
sion ;  and  with  respect  to  mankind,  it  obviously 
involves  the  doctrine  of  the  endless  exercise  of 
the  Divine  favour  towards  all  of  them.  I  pre- 
sent this  fact  then,  as  another  reason  why  some 
believe  in  the  salvation  of  all  men. 

3.  The  consistency  of  this  doctrine  with  the 
revealed  character  and  will  of  God,  has  produ- 
ced a  conviction  of  its  truth  in  a  vast  number 
of  minds.  After  all  our  speculations  on  these 
interesting  subjects,  it  must  be  admitted,  that 
our  knowledge  of  God,  and  of  his  purposes 
with  respect  to  the  final  destiny  of  men,  must 
be  chiefly  drawn  from  the  records  of  revela- 
tion. Nature  speaks  upon  them,  and  sheds 
some  light  upon  them  ;  but  her  voice  is  feeble, 
and  her  light  is  faint.  We  must  go  for  decisive 
information  to  the.  surer  word  of  divine  truth. 
There  we  may  resonably  expect  to  find  it» 
4 


38  s.  streeter's  sermon. 

What  then,  does  revelation  teach  us  with  re- 
sjTect  to  the  Divine  nature  ?  It  declares,  une- 
quivocally and  repeatedly,  that  "  God  is  love." 
This  is  the  very  essence  of  his  nature.  It  is 
pure,  boundless,  endless,  unvarying  love. 

Such  is  the  nature  of  the  Being  in  whom  all 
men  live,  and  move,  and  have  their  being  ;  and 
in  whom  they  will  continue  to  live,  and  move, 
and  have  a  being  forever. 

Is  it  not  absurd  then,  to  suppose  that  any  man 
will  be  the  victim  of  interminable  misery  ? 
that  a  God  whose  nature  is  perfect  love  will 
{!t)om  him  to  it,  or  permit  any  other  being  or 
power  to  lure,  or  drive  him  to  this  insufferable 
catastrophe  ?  We  think  it  is.  The  scriptures, 
we  know,  in  a  figurative  way,  speak  of  tlie  Di- 
vine anger,  and  wrath,  and  hatred.  But  they 
n'o  where  assert,  in  so  many  words,  "  God  is 
anger — God  is  wrath — or,  God  is  hatred."  No, 
such  declarations  are  not  within  the  lids  of  the 
good  Book.  But  it  is  affirmed  repeatedly  and 
unequivocally,  that  '*  God  is  love." 

Now  it  is  the  nature  of  love  not  to  injure; 
but  to  do  all  possible  good  to  the  subjects  of  it. 
*'  Love  worketh  no  ill  to  its  neighbour."  But 
all  tnen  are  the  objects  of  the  Divine  love. 
John  says,  "  God  so  loved  the  world  that  he 
gave  his  only  begotten  Son  that  whosoever  be- 
lieveth  on  him  shjould  not  perish,  but  have 
everlasting  life."     David  exclaims,  "The  Lord 


5.   STREETER  b  SLR.MON.  o9 

is  good  to  all,,  and  his  tender  mercies  are  over 
all  his  works."  The  son  of  Sirach  also  de- 
clares, "  He  loveth  all  that  he  hath  made,  and 
hateth  nothing,  for  never  would  he  have  made 
any  thing  if  he  had  hated  it." 

Now  we  have  seen  already  that  it  is  tjie  na- 
ture of  love  to  seek  the  highest  possible  good 
ol  its  object;  and,  that  all  men  are  the  objects 
of  God's  love.  But  the  highest  good  of  all 
men  is  eternal  salvation.  This  is  also  a  possi- 
ble good.  They  were  designed  for  immortal 
existence.  ^1  heir  nature  is  susceptible  of  end- 
less purity  and  happiness.  The  wisdom  of  God 
is  infinite,  and  he  can,  if  he  will,  devise  a  plan 
whicli  shall  inevitably  raise  them  to  this  exalted 
state.  His  goodness  is  infinite  also,  and  must 
have  moved  him  to  adopt  such  a  plan.  His 
power  is  omnipotent,  and  can,  with  perfect  ease 
execute  any  measures  which  hi-s  w^isdom  and 
mercy  may  have  devised*  Such  are  tlie  plain 
facts  of  the  case,  and  in  view  of  them,  it  is 
utterly  impossible  with  many  to  believe  that  God 
is  love,  and  at  the  same  time  to  resist  a  belief 
in  the  doctrine  of  universal  salvation. 

4.  The  angelic  annunciation  at  the  birth  of 
Christ  is  with  some  an  irresistible  evidence  of 
the  truth  of  this  doctrine.  "  Fear  pot,  said  the 
angel,  for  behold,  I  bring  you  glad  tidin^of 
great  joy  which  shall  be  unto  all  people.  For 
unto  you  is  born  this  day  -. a  3aviour." 


40  S.   STREETER's    5ERM0N. 

Now  if  countless  multitudes  of  nrankind  are  to 
be  damned  eternally,  and  this  angel  knew  it, 
why  did  he  mock  their  miseries  by  this  ground- 
less communication  ?  Why  did  he  come  all  the 
way  from  heaven  to  earth  with  a  falsehood 
rankling  at  his  heart,  and  dropping  from  his 
lips  ?  But,  if  the  burden  of  his  song,  which 
was  plainly  the  salvation  of  all  people,  be  ad- 
mitted as  true,  all  appears  consistent  and  lovely. 

5.  The  commission  of  the  risen  Saviour  to 
his  apostles  operates  strongly  upon  the  minds 
of  a  great  many  in  favour  of  universalism. 
"  Go  ye  into  all  the  world,  and  preach  the  gos- 
pel to  every  creature."  Now  the  gospel  is 
glad  tidings  of  great  joy.  It  announces  that  a 
"  Saviour  of  the  world  is  born."  But  why  this 
annunciation  if  the  doctrine  of  endless  misery 
be  true  ?  Why  preach  such  a  gospel  to  every 
creature,  if  there  be  vast  numbers  who  are  nev- 
er to  become  the  subjects  of  salvation  ?  Thou- 
sands cannot  obviate  this  difficulty,  and,  there- 
fore, are  constrained,  either  to  renounce  their 
faith  in  revelation,  or,  to  embrace  that  of  uni- 
versal salvation  ;  and  their  reason  dictates  the 
latter. 

6.  The  extent  of  the  death  of  Christ  is, 
with  not  a  (ew,  a  most  powerful  reason  for  the 
truth  of  universalism.  He  died  not  for  a  select 
number.  No,  if  the  scriptures  are  to  be  cred- 
ited, '*  He  gave  himself  a  ransom    for  all.     He 


5     STKELrLIl  i,  5KRMON. 


41 


tasted  death  for  every  man."  He  died  that 
they  "  might  live  not  to  ^emselves,  Iput  to  him 
that  died  for  them  and  rose  again" — that  they 
might  live  holy  and  happy  forever.  But  why 
did  Jesus  die  for  all,  if  it  were  decreed,  or,  if 
he  knew  that,  from  any  circumstancEs  whatever, 
a  part  only  would  be  saved  by  hrm  ?  Was  not 
this  shedding  in  vain  that  holy  "  blood  which 
speaketh  better  things  than  that  of  Abel"  ?  But 
when  the  final  salvation  of  all  men  is  admitted, 
this  difficulty  vanishes,  and  the  death  o(  Christ 
for  all  appears  wise  and  economical.  Is  it 
strange  then,  that  so  many  believe  in  universal' 
ism  ? 

7.  I  shall  ofFcir  but  one  reason  mCre,  and  I 
have  time  barely  to  mention  that.  It  is  the 
resurrection  of  Christ  from  the  dead.  He 
died  as  the  head  of  every  man,  and  he  was 
raised  as  the  head  of  every  man.  His  resurrec- 
tion was  a  solemn  pledge  of  the  ultimate  resur- 
rection of  the  human  race  at  large.  He  was 
raised  that  all  men  migbt  be  made  alive  ia  him 
to  die  no  more.  Hence  he  declared,  "If  I  be 
lifted  up  from  the  earth  I  will  draw  all  men 
unto  me."  So  we  are  assured  by  an  apostle 
that,  "as  in  Adam  all  die,  even  so  in  Christ 
shall  all  be  made  alive."  But  I  must  not  en- 
large. Such  are  a  few  of  the  reasons  why 
some  believe  in  the  eventual  salvation  of  iHi 
A* 


42  8.    STKELTKR'i   StU.MON. 

men.     Multitudes  more  might   be  addiiced  had 
we  time,  but  these  must  suffice. 

Let  us  now  attend  for  a  moment  to  the  other 
side  of  this  question.  It  is  affirmed  of  this 
doctrine,  that  a  vast  majority  of  christians  have 
always  disbelieved  and  rejected  it;  and,  it  is, 
therefore,  inferred  that  the  doctrine  itself  is 
false  and  dangerous.  From  this  circumstance 
also,  we  are  solemnly  urged  to  abjure  our  o.^n 
faith  in  it — to  give  it  up  as  a  pleasing,  but 
groundless  and  soul-destroying  fiction.  But 
we  cannot  do  it.  Verbally,  perhaps,  we  might; 
but  still,  our  hearts  would  falsify  the  language 
of  our  lips.  They  are  full  of  it  to  the  very 
core. 

With  the  deep  convictions  of  its  truth  result- 
ing from  the  evidences  just  referred  to,  let  what 
may  happen,  we  cannot  abandon  our  faith. 
Let  heaven  or  hell  come,  we  cannot  do  it.  In 
the  language  of  the  patriot  Adams,  with  refer- 
ence to  a  great,  though  less  momentous  subject, 
*'  Sink  or  swim,  live  or  die,  survive  or  perish," 
we  cannot  give  up  our  belief,  that  the  "  living 
God  is  truly  the  Saviour  of  all  men." 

We  could  not  do  this  if  we  would,  and  we 
would  not  do  it  if  we  could.  It  is  loo  honor- 
able to  God,  and  too  essential  to  the  repose  of 
man.  The  fact  that  a  majority  of  christians 
have  disbelieved  this  doctrine,  we  admit ;  but 
the  inference    drawn   from    this   fact,,    that   the 


s.  strheter's  sermon.  43 

doctrine  itself  is  therefore,  false  and  dangerous, 
we  utterly  deny.  We  have  another  and  more 
satisfactory  way  to  dispose  of  it.  We  deny 
that  the  truth  of  a  doctrine  can  be  safely  in- 
ferred from  the  number  who  embrace  it,  or,  its 
falsehood,  from  the  number  who  reject  it.  The 
rule  is  a  dangerous  one.  If  adopted^t  would 
lead  to  the  falsification  of  every  revealed  truth. 

The  great  mass  of  mankind  do  not  believe  in 
the  existence  of  the  living  and  true  God ;  but 
shall  we^  therefore,  infer  that  there  is  none,  and 
all  become  atheists  or  idolaters  ?  We  read  of 
those  who  "believed  not  the  word  of  God," 
and  who  "rejected  his  statutes  and  commands." 
The  pharisees  also,  and  the  whole  body  of  the 
Jewish  nation,  "  rejected  the  counsel  of  God 
against  themselves."  But  what  then  ?  Must 
we  hence  infer  that  the  word,  statutes  and  coun- 
sels of  Jehovah  are  all  a  tissue  of  falsehoods  ? 
Certainly  not.  They  are  true.  They  are  ."just 
and  right  altogether." 

The  objection  then,  so  often  brought  against 
universalism,  that  but  few,  comparatively,  have 
espoused  it,  has  no  weight  in  it.  It  is  obvious- 
ly destitute  of  a  solid  foundation.  The  same 
objection,  substantially,  may  be  urged  against 
Christianity  itself,  and  the  opinions  of  every 
sect  in  Christendom,  with  as  much  propriety,  as 
against  those  of  universahsts.  Why  then, 
should  we  be  singled  out  and  made  the  sole  vie- 


14  5.   STREETER'b  SERMON. 

tims  of  this  sweeping  objection'  ?  We  certainly 
ought  not  to  be.  It  is  treating  us  unjustly. 
But  few  of  mankind,  comparatively,  have  in 
any  age  embraced  the  christian  system  ;  and 
fewer  still,  the  peculiar  views  of  any  ^Tarticular 
denomination. 

Henc^  if  the  number  of  adherents  to  a  reli- 
gious faith  be  made  tlie  criterion  of  its  truth,  or 
its  falsehood,  our  limitarian  neighbors  will  be  in 
a  condition  no  less  disa«trous  than  ours.  They 
will  all  be  proved  errorists  and^  heretics. 
Their  creeds  will  all  ^become  false  and  danger- 
ous. Adopt  this  criterion,  and  there  is  no  way 
to  avoid  these  results.  There  are  more  heterodox 
than  orthodox  in  the  world — more  catholics  than 
protestants — more  Mahometans  than  catholics  ; 
and  more  pagans  than  all  the  others  put  together. 

Now,  we  are  not  prepared  to  adopt  a  rule,  as 
the  criterion  of  a  true  faith,  at  such  an  incalcu- 
lable expense.  We  can  account,  satisfactorily, 
for  the  rejection  of  our  sentiments  without  sus- 
pecting their  truth  ;  and,  without  calling  in  ques- 
tion the  piety  of  those  by  whom  they  are  reject- 
ed. We  can  do  this,  and  still  admit,  as  we  are 
disposed  to  do,  thatlimitarians,  so  far  as  they 
understand  the  matter,  are  honest,  sincere  and 
zealous  christians.  And  now,  if  your  patience 
will  last,  and  I  expected  to  tax  it  pretty  largely 
when  1  began,  but,  if  it  w^ill  hold  out  a  little 
longer,  I  will  lay  before  you  some  reasons  which 


s.  streeter's  sermon.  45 

are  satisfactory  to  myself,  why  universalism, 
tiie  plain  doctrine  of  the  text,  has  been,  and 
still  is,  rejected  by  the  great  mass  of  christian 
professors. 

But  before  I  proceed,  I  must  be  permitted  to 
premise  a  few  things  in  the  negative.     And, 

1.  It  is  not,  because  the  doctrine  itself  is 
false.  2.  It  is  not,  because  it  is  corrupt,  or 
dangerous,  or,  in  any  ^degree,  of  a  licentious 
and  immoral  tendency.  3.  It  is  not,  because 
this  sentiment  is  not  clearly  and  abundantly  re- 
vealed in  the  holy  scriptures.  4.  Nor  is  it, 
because  it  has  not  been  believed  and  advocated 
by  men  of  unquestionable  probity  and  superior 
talents,  of  profound  erudition  and  science,  sa- 
cred and  profane  ;  and,  who  have  maintained 
through  life  a  high  character  for  piety  and  every 
moral  virtue.  No,  none  of  these  things  can  be 
justly  brought  against  our  faith. 

But  in  the  affirmative  I  shall  remark, 

1.  This  doctrine  has  for  a  long  time,  and  still 
does,  require  christians  in  general  to  give  up 
their  old  opinions  and  habits.  To  embrace  it, 
they  must  throw  away  a  formulary  which  is  ven- 
erable for  its  antiquity  ;  and,  which  is  stamped 
with  a  high  and  adventitious  value  by  the  num- 
bers, talents  and  stations  of  those  who  espouse 
and  support  it.  Now  but  few,  comparatively, 
in  any  age  or   country,   possess   moral   courage 


46  S.    STREETKR^S    SERMON. 

enough  to  take  such  a  step.  It  is  a  sacrifioe  too 
mighty  for  their  heroism. 

Men,  generally,  have  a  natural  and  very  strong 
attachment  to  whatever  bears  the  impress  of  an- 
tiquity. The  mere  rehcs  of  other  ages  are  so 
fascinating  to  thousands;  and,  exert  such  a  pow- 
er over  their  feelings,  and  even  over  their  under- 
standings, as  to  hold  them  spell-bound.  They 
feel  a  high  and  almost  boundless  veneration  for 
those  time-honoured  institutions  and  opinions 
which  have  defied  the  powers  of  innovation, 
and  stood  unshaken  and  unchanged  through  a 
long  lapse  of  ages.  They  have  an  impression 
that  whatever  has  endured  a  long  time  must  be 
well  founded  and  valuable. 

It  should  also  be  remembered,  that  they  are 
early  trained  to  a  disrelish  for  revolution,  espe- 
cially in  matters  of  religion;  and'  that  they, 
therefore,  shrink  from  any  thing  like  innovation 
in  the  doctrines  and  discipline  of  their  church, 
from  the  influence  of  a  habit  which  has  formed 
within  them  a  sort  of  superinduced^jnstinct. 
They  feel  towards  an  old  religious  opinion, 
though  it  seems  to  totter  for  want  of  a  founda- 
tion, much  as  they  do  towards  an  old  tenement 
which  time  has  shattered:  They  are  exceed- 
ingly uneasy  at  the  thought  of  remaining  longer 
in  it;  but  still,  they  feel  a  sovereign  disinclina- 
tion, a  chilling  dread  at  the  idea  of  quitting  it. 

The  consideration  that  it  was  the  home  of  an 


S.   STREETER^S   SERMON.  47 

honored  father  and  mother — of  a  numerous 
family  of  children — and,  of  a  long  line  of  illus- 
trious ancestors,  renders  the  idea  of  abandoning 
such  a  residence  still  more  painful,  and  it  may 
disqualify  them  for  forming  the  resolution  to  do 
it.  Now,  it  is  the  same  with  people  in  regard 
to  long-rherished  religious  opinions.  To  relin- 
quish them  requires  a  resolution  which  the  great 
body  of  the  community  do  not  possess.  This 
single  consideration,  therefore,  of  itself,  accounts 
satisfactorily  for  the  tenacity  with  which  chris- 
tians in  general  have  hugged  and  cherished  the 
doctrine  of  endless  misery;  and,  for  the  unyield- 
ing stubbornness  with  which  they  have  rejected 
and  opposed  that  of  the  salvation  of  all  men. 

This  doctrine  requires  them  to  give  up  old 
opinions,  and  customs,  and  associations,  for 
new  ones;  and,  to  do  this  under  peculiarly  trying 
circumstances, — to  turn  their  backs  upon  all,  or 
nearly  all,  which  their  fathers  held  sacred  in  re- 
ligion, and  to  take  to  their  bosoms  sentiments 
which  they  deemed  false  and  destructive;  and, 
which  they  spurned  from  them  with  deep  abhor- 
rence. Surely  but  few  of  our  feeble  race  are 
sufficient  for  these  things.  Such  a  course  seems 
to  them  hke  becoming  parricides — of  deliber- 
ately performing  an  act  of  filial  expatriation.  Is 
it  strange  then,  that  the  multitudes  should  trem- 
ble and  quail  at  the  thought  of  taking  such  a 
step;  and,   that  they  should  resolve   to  continue 


48  S.  STREETER  S  SERMOX. 

wedded  to  their  old  religious  sentiments,  how- 
ever absurd  and  contradictory  they  may  be  '^ 
No,  it  certainly  is  not.  It  would  be  almost  a 
miracle  were  they  to  do  otherwise. 

2.  A  constitutional  timidity,  strengthened  and 
rendered  more  sensitive  by  education  and  a  hab- 
it of  false  thinking,  has  kept  back  vast  numbers 
from  embracing  this  truth.  They  startle  at  eve- 
ry sentiment  in  religion  which  the  majority  do 
not  hold  and  approve.  They  are  strongly  sus- 
picious that  it  is  false — a  dangerous,  and,  per- 
jiaps,  a  damnable  heresy,  and  that  it  will  be 
attended  with  evil,  if  not  fatal  consequences. 
In  the  language  of  the  psalmist,  "  They  are 
in  great  fear  where  no  fear  is."  And  one  thing 
which  renders  it  exceedingly  difficult,  and,  in- 
deed, almost  morally  impossible  for  them  to 
break  the  chains  of  mental  slavery,  is,  they 
deem  suspicion  to  be  highly  favourable  to  reli- 
gious security  and  a  growth  in  grace. 

They  have  been  trained  up  in  the  belief,  and 
it  has  become  a  habit  with  them,  that  the  appre- 
hension of  some  remote  and  tremendous  evil  is 
essential  to  the  safety  of  their  souls;  and,  to 
their  prosperity  and  progress  in  the  divine  life. 
Without  something  of  the  kind  iheir  religion, 
they  think,  would  wither  and  die.  Now  such 
christians  fear  nothing  so  much  as  a  religious 
faith  which  would  diminish  their  forebodings  of 
terrible  disasters  and    miseries  in  the  world    to 


s.  streeter's  sermox.  49 

come.  They  dare  not,  therefore,  embnce  the 
doctrine  of  God's  love  in  the  full  extent  of  it — 
the  salvation  of  all  men,  because  it  would  ".ast 
out  their  fears,  and  they  fear  nothing  so  much  as 
to  have  nothing  to  fear. 

3.  A  natural  love  of  ease  and  quiet  keeps 
back  a  great  many  from  the  belief  and  profession 
of  universalism.  They  are  too  indolent  and 
irresolute  in  their  general  temperament,  to  inves- 
tigate, or  embrace,  a  system  of  religion  which 
will  awaken  controversy  and  involve  them  in 
conflicts.  They  cannot  endure  the  thought  of 
digging  for  new  truths,  or,  of  fighting  the  bat- 
tles necessary  to  defend  them  when  they  are 
acquired. 

They  do  not,  therefore,  even  grasp  after  high- 
er and  nobler  views  of  God  and  his  government 
than  their  predecessors  entertained.  They 
choose  rather  to  take  the  opinions  of  those  who 
have  gone  before  them  on  trust,  than  to  set  up 
for  themselves,  or  to  form  new  associations. 
The  profession  of  long-cherished  sentiments 
subjects  them  to  no  contests,  and  involves  them 
in  no  hazzards.  They  can  hold  them  in  peace, 
and  avow  them  with  honour;  and  such  a  temp- 
tation they  cannot  withstand.  All  such  will  of 
course  reject  the  doctrine  of  universal  salvation. 
They  will  persist  in  their  adherence  to  old  dog- 
mas and  systems;  and  glide  quietly  on  with  the 
'5 


50  I        S.    oTREETER'b    SERMON. 

current  pf  popular  opinion.  We  have,  however, 
one  cottifort  in  this  case,  if  no  more.  Such 
charcxters  would  be  no  addition  to  our  real 
strength,  should  they  range  themselves  in  our 
ranks. 

4.  A  spirit  of  religious  ambition  deters  great 
numbers  from,  embracing  this  doctrine.  They 
are  completely  immersed  in  a  love  of  distinction, 
and  personal  aggrandizement;  and  this  holds 
them  in  bondage  to  the  partial  -schemes  it  has 
devised.  They  feel  like  spiritual  patricians, 
and  wish  not  to  be  blended  w  ith  the  herds  of 
plebians  with  which  they  are  surrounded.  They 
want  a  religion  which  will  allow^  them  an  eleva- 
tion and  notoriety  becoming  their  imaginary  rank; 
and  which  will  enable  them  to  say  to  their  neigh- 
bors, "  Stand  by,  for  I  am  holier  than  thou.'^ 
Now,  such  people  cannot  bring  their  minds  to 
embrace  universalism — a  doctrine  which  hum- 
bles their  pride,  and  levels  in  the  dust  all  their 
ideal  distinctions  and  towering  hopes.  But 
surely  there  is  nothing  in  this  case  unfavorable 
to  the  truth  of  the  doctrine  itself. 

5.  A  blind  reverence  for  great  names  and 
high  official  stations,  operates  most  powerfully 
upon  a  certain  class  of  the  community.  It 
keeps  them  close  to  their  heels,  and  eager  to 
tread  in  each  track  of  their  feet.  Are  they 
churchmen?  So  are  these  people.  Are  they 
orthodox.''      So  are    they.      Are   they  liberal? 


^1 

These  servile  imitators  are  so  likewisj  Indeed, 
they  are  any  thing  or  nothing,  with  aspect  to 
religion,  as  the  wealthy  and  the  grit,  amoiig 
whom  they  live,  happen  to  be  aithe  time. 
Such  characters  certainly  practice  »on  them- 
selves a  most  degrading  deception.  It  is  pain- 
fully amusing  to  see  it,  or  to  think  c*t.  They 
seem  to  make  themselves  believe  n,  if  they 
belong  to  a  religious  congregation  ^posed  of 
the  honourable  and  wealthy;  and,  becially,  if 
they  can  sit  near  them  in  the  hous^f  worship, 
ihey  themselves  are  honourable  'icl  wealthy 
likewise' 

Alas.'  what  a  ludicrous,  self-dec/tion-'*  Who 
that'^^s  the  feelings  of  a  man,  orj  a  christian, 
x^n  envy  these  miserable  beir/  either  their 
iionour  or  their  wealth?  Surel/io  one.  Still 
this  deception  is  practiced  by  tlisands.  So  it 
was  in  the  days  of  Christ,  ''.ave  any  of  the 
Pharisees,  or  of  the  rulers  of  tV  people  believ- 
ed on  him?"  This  question  as  gravely  pro- 
pounded with  respect  to  the  dhtrine  of  Jesus, 
and  it  appealed  directly  to  ts  spirit  of  self- 
deception.  Now  all  who  foier  tliis  cringing 
disposition  are  truly  objects  of  pi'y — of  the 
deepest  compassion;  but  it  is  certainly  no  argu- 
ment against  the  truth  of  uniibrsalism  that  they 
do  not  embrace  it.  ' 

6.    The  last  reason  I  shall )fFer  is,  a  fashiona- 
ble dissimulation.     A  habit  df  relgious  disscm- 


OZ  S.     STREKTER  S     SERMO.X. 

bling  liJ  become  so  prevalent  in  the  world,  that 
it  is  exjedingly  difficult  to  tell  what  a  man's 
Y(m\  he)[  is.  Hosts  do  not  avow  their  delib- 
erate civictions.  They  are  zealous  enough 
about  region,  but  sadly  deficient  in  moral  hon- 
esty, 'jey  believe  one  thing,  while  they  pro- 
fess andiiipport  another.  You  cannot  deter- 
mine thefaith  by  the  creed  of  those  with  whom 
they  worip.  This  habit  of  dissembling,  to  a 
laiuentabiextent,  I  am  sorry  to  say,  has  work- 
ed itself  nong  many  of  the  clergy.  In  the 
present  di  it  is  impossible  to  divine  what  the 
faith  of  my  preachers  is,  or,  whether  ihey 
ha\  e  any  0^  at  all. 

Like  thiscribes  of  old,  too  man>F  in  our 
times,  we  Iq  reason  to  believe,  among \oth 
clergymen  i\  laymen,  "love  the  praise  ^f 
men  more  tn  the  praise  of  God."  At  any 
rate,  were  evy  man's  real  belief  written  legi- 
bly upon  his  1-ehead  and  his  back,  our  streets 
and  churches  »  the  Sabbath  would  make  a  very 
different  appeance  from  what  they  now  do, 
and  one  too,  suailarly  amusing.  Great  num- 
bers would  see  to  have  lost  their  course,  and 
to  have  taken  ti^ir  seats  in  the  wrong  churches. 
But  I  have  don.  From  the  foregoing  discus- 
sion, our  opposes  it  is  hoped,  will  see  reasons 
for  withholding  »ieir  malediction  ;  and  if  they 
still  think  us  in  (rror,  feel  that  we  have  strong 
claims  upon  liieir  tears,    their  pity,    and   their 


S.    STREETEll's     SERMON.  53 

prayers.  To  my  lay  brethren  I  can  only  say, 
*'  Hold  fast  the  profession  of  your  :'aith  without 
wavering."  I  close  by  repeating  io  my  breth- 
ren in  the  ministry  the  solemn  injinction  in  my 
text.     "These  things  command  aid  teach." 


$ERMOjV   3. 

by  menzies  rayner. 


Acts  xvii  :  19,  io.  May  we  know  what  this  new 
doctrine,  whereof  ihou  speakest,  is  ?  For  thou  bringest 
certain  strange  thino^  to  our  ears  ;  we  would  know,  there- 
fore, what  these  things  mean. 

St.  Paul,  in  ais  travels  to  preach  and  prop^- 
agate  the  gospel,  had  been  conducted  to  Athens^ 
which  was  one  of  the  most  celebrated  cities  in 
the  world  ;  and  the  very  seat  of  Grecian  science 
and  literature.  Here  he  found  the  people  whol- 
ly given  to  idolatr}^  Here  also  he  met  with 
Jews,  and  devout  persons,  with  whom,  in  their 
synagogue  and  in  tiie  market,  he  disputed  daily 
concerning  Jesus  of  Nazareth.  And  here  he 
was  encountered  by  certain  philosophers  of  the 
Epicurians  and  stoicks.  And  some  said  ''  What 
will  this  babbler  say.'"'  Others  thought  him  to 
be  ''a  setter  forth  of  strange  gods;  because 
he  preached  unto  them  Jesus,  and  the  resur- 
rection." And  they  took  him,  and  brought 
unto  Areopagus — the  place  where  the  Athenians 
iicld  their  supreme  court  of  justice.     Here  they 


M.  raider's  sermon.  55 

wished  t\^  apostle  to  give  them  a  particular 
illustratioiinf  his  doctrine,  which,  to  them,  was 
altogether  \w  and  strange.  "  May  we  know 
(said  they)  ^^lat  this  new  doctrine,  whereof  thou 
speakest,  is.  \For  thou  bringest  certain  strange 
things  to  our  ^^.g:  ^e  w^ould  know,  therefore, 
what  these  thin^  mean," 

With  this  recast  the  apostle  was  not  back- 
ward to  comply.  Uq  had  not  hastily  adopted 
opinions— or  mco^jerately  embraced  a  system 
<of  religion,  of  whm  he  could  give  no  satisfac- 
tory  account,— whiCL^hunned  investigation,  or 
which  he  thought  mca|.|3iQ  ^f  ^eing  defended. 
He  was  himself,  thoroi^i^  convinced  and  sat- 
isfied of  the  truth  and  e-VHence  of  the  chris- 
tian religion,  and  so  anxiou^.^g  j^g  to  promulgate 
the  gospel  doctrine  of  grai,  ^^^  salvation  for 
all  mankind,  Jews  and  GentiK  ^hat  he  s;loried 
only,  in  the  cross  of  Christ,  anVj^terniined,  (to 

use  his  own  language)  "  to  l^nov^-^o^hino- save 

Jesus  Christ,  and  him  crucified." 

The  apostle  therefore,  gladly  6^b-aces  the 
opportunity  offered,  and  standing  in  t^e  midst  of 
Mars'  hill,  among  the  judges  in  the  A-eopagus, 
he  undauntedly  delivers  his  testimony,  vj  a  most 
argumentative  and  pathetic  discourse — a  vonden- 
sed  account  of  which,  together  with  th^effect 
which  it  had  upon  the  audience,  is  given  ly  the 
historian,  in  the  succeeding  part  of  the  chajiter. 

He  reasons   with  the   Athenians,  in  ihe  first 


^<>  M.  rayner's  sermon. 

place,  upon  the  piinciples  of  natural  eligion-^ 
exhibits    those    great    and    fimdam^Ual    truths 
which  are   taught  by,   and  justly    jierred  from 
tne  works   of  creation    and  provir^nce— shows 
tlie  absurdity  of  their  superstitiou  veneration  of 
numerous   imaginary  deities— th  work  of  their 
mvn  hands—''  graven  by  art  an  man's  device." 
tie  directs  their  contemplation  to  the  true  and 
consistent  foundation   of  reh-ous   worship    and 
^.      c^.'^'r"":^^'^  ONE  only,    pJ  ever  living   God, 
i      -  ,7°^  t^iat  made  the-orld,  and  all  things 
therein"— Who  is  "Lord  ^'heaven  and  earth"- 
and  who  therefore  cann-  fl^vell,  or  be  shut  up, 
in  temples  made    w-^  l^ands,"— who  needeth 
nothmg  of    his    cre,^fes,    "  seeing  he    e;iveth 
to  all,  life,  and  brea'  ^"d  all  things?" 

He  next  declare  to  them  that  this  one  God 
'  hath  made   oPf  blood,   all  nations  of  men 
lor  to  dwell  on  ^1  the  face  of  the  earth."     That 
He  had  deter^ned   the  times— and  the  bounds 
of  their    habHt'on-and   that  he  is    intimately 
present  w/t^  all   of  them,    in  every  place— be- 
cause in  Mi  ^  they  all  -  live  and  move  and  have 
their  bei^.        Agreeably    to   which   necessary 
and  obv-Jus  truth,  he  quotes  the  following  saying 
of  one  of  their  own  Poets-''  For  we  are  also 
hisoffpring-     From  this    heathen  confession 
or  de:laration    which  the  apostle  recognizes  as 
an  u-idemable  fact,  and  a  truth,  of  all  others,  the 
most   interesting,  he  thus   reasons— That  <^  a^ 


M.  rayner's   sermon.  57 

we  are  the  offspring  of  God,  we  ought  not  to 
think  thai  the  Godhead  is  like  unto  gold,  or  sil- 
ver, or  stone,  graven  by  art  and  man's  device." 

Such  ideas  of  the  Sujoreme  Being,  must  only 
be  imputed  to  the  grossest  ignoi-ance  and  stupid- 
ity; an  ignorance  which  cannot  be  justified  by 
any  circumstances  in  which  mankind  can  be 
placed,  and  which  are  condemned  by  the  bare 
light  of  nature,  and  the  simple  dictates  of  hu- 
man reason.  Yet  the  apostle  says,  "  The 
times  of  this  ignorance  God  winked  at — passed 
over — or  suffered  to  remain  for  a  long  time  for 
purposes,  doubtless,  which  his  own  infinite  wis- 
dom saw  best.  But  noio  ,"  continues  the  apos- 
tle, ''  commandeth  all  men  every  where  to  re- 
pent:" and  he  assigns,  as  a  reason — "  Because 
he  hath  appointed  a  day,  or,  period  of  time" — 
(and  which,  in  the  dissemination  of  the  gospel,  ' 
had  already  commenced)  "  in  which  he  will 
jitdge''^ — that  is,  rule  and  govern  ''  the  world  in 
righteousness^  by  that  man  whom  he  hath  ordain- 
ed"— the  man  Christ  Jesus — the  appointed  Me- 
diator and  Redeemer; — "  whereof  he  hath  giv- 
en assurance  unto  all  men,  in  that  he  hath  raised 
him  from  the  dead." 

vSuch  was  the  reasoning  of  St.  Paul  with  the 
Ationian  idolators — such  his  repre'sentation  of 
the  cthi-acter,  disposition,  and  purposes  of  God, 
and  his.  g-^vernment  of  mankind,  in  their  differ- 
ent nationf  .^jid  L^onerations.  and  undeiflhe  dif~ 


58  M.  rayner's  sermon. 

fereot  dispensations  of  his  providence  and  grace. 

But  the  principal  subject  of  the  apostle's 
preaching  was  "  Jesus  and  the  Resurrection." 
On  this  sublime  topic  he  dwelt  with  rapture^ 
and  with  peculiar  emphasis,  as  the  ultimate  and 
perfect  display  of  the  wisdom  of  the  divine 
counsels,  and  of  the  riches  of  divine  grace  and 
universal  benevolence.  And  it  was  this  part  of 
his  preaching,  in  particular,  that  was  looked 
upon  by  the  Athenians  to  be  so  new  and  strange, 
which  they  found  it  so  difficult  to  understand — 
and  of  which  they  were  desirous  of  a  fuller  ex- 
planation— "He  seemeth  (said  they)  to  be  a 
setter  forth  of  strange  gods;  because  he  preach- 
ed unto  them  Jesus  and  the  resurrection" — 
"  May  we  know  what  this  new  doctrine,  where- 
of thou  speakest,  is?  for  thou  bringest  certain 
strange  things   to  our  ears." 

To  the  Athenians,  the  apostle's  doctrine  con- 
cerning Jesus  and  the  resurrection  was  indeed 
new  and  strange^  the  like  to  which  they  had 
never  heard  before,  and  the  effect  which  it  pro- 
fluced  upon  the  audience  was  various,  as  might 
be  expected;  (for  it  is  by  no  means  unusual  that 
tlie  same  discourse,  is  very  differently  received, 
and  makes  opposite  impressions  upon  the  min-i's 
of  different  persons;  owing,  doubtless,  very  '•luch 
to  different  tempers,  and  different  habits -^^  think- 
ing and  reasoning,  and  also  to  differe-^*-  prepon- 
ceived^)inions  and  prejudices.)   T-'^^  ^^le  histo- 


M.    RAYNER'b    SERMON,  59 

iian  states  in  reference  to  St.  Paul's  preaching — 
"  Some  mocked,  and  others  said,  we  will  hear 
thee  again  of  this  matter." 

It  is  supposed  that  the  apostle  did  not  fin- 
ish his  intended  discourse,  or  say  all  that  he 
would  have  said,  had  he  not  been  interrupted. 
He  said  enough  however  concerning  Christ  and 
the  resurrection  to  convince  some^  of  the  excel- 
lence, and  the  divine  authority  of  the  christian 
doctrine;  among  whom  was  "  Dionesius,  the 
Areopagite,"  supposed  to  be  one  of  the  judges 
of  the  court,  "  and  a  woman  named  Damaris, 
and  some  others."  "  So  Paul  departed  from 
among  them." 

Thus  we  have  taken  a  brief  notice  of  the 
apostle's  proceeding  at  Athens,  and  the  treat- 
ment he  received;  and  have  given  an  analysis  of 
his  preaching;  and  the  doctrines  he  taught.  We 
shall  now  recur  to  the  passage  which  was  first 
read  to  you  as  the  text,  and  shall  apply  it  to 
after  ages,  and  occurrences  in  the  christian 
church;  and  especially  to  events,  proceedings, 
and  circumstances,  which  are  taking  place  in 
the  present  time.  "  May  we  know  what  this 
new  doctrine,  whereof  thou  speakest,  is;  for 
thou  bringest  certain  strange  things  to  our  ears: 
we  would  know  therefore,  what  these  things 
mean.''" 

The  apostle's  doctrine,  then,  was  thought  to 
be  a  new  doctrine;  and  to  the  Athenians,  it  icas 


60  M.   RAYNER^    SF.RMOX. 

SO,  in  reality.  They  had  heard  of  Epiclirus 
and  Zeno,  of  Socraies  and  Plato,  and  other  re- 
nowned sages,  and  their  different  systems  of 
philosophy  and  religion;  and  their  mythology 
taught  them  the  names  and  exploits  of  their 
deified  heroes  and  heroines,  and  gods  and  god- 
esses,  which  they  had  in  great  numbers,  with 
various  titles  and  divers  supposed  powers.  But 
Jesus  of  Nazareth,  as  described  by  the  apostle, 
was  to  them,  a  title  and  character  wholly  un- 
known before,  and  the  wonders  wrought,  and 
the  doctrines  taught  by  him,  were  altogether 
new  and  strange. 

And  here  we  would  premise  a  fact,  the  coi'- 
rectness  of  which  will  not  be  questioned  by 
this  audience, — that  Christianity,  as  exhibited 
both  by  the  Evangelists  and  apostles,  and  con- 
tained in  the  gospel  revelation,  is  \he' truth  of 
God — a  full  declaration  of  his  will  and  his  par- 
poses  concerning  mankind,  and  a  complete  de- 
lineation of  their  present  condition — their  duties, 
their  privileges,  and  their  prospects,  and  of 
their  future  and  eternal  destiny:  and  hence  the 
solemn  caution,  given  to  every  man,  not  to  add 
to,  nor  diminish  aught,  from  this  revelation. 

It  is  however,  a  melancholy  fact,  that,  soon 
after  the  age  of  the  apostles,  the  christian  reli- 
gion became  greatly  degenerated.  Nay,  before 
the  conclusion  of  that  age,  the  pure  doctrines 
of  the    cospel   began   to    be    corrupted    by  the 


M.    RAYNEP/s    SERMON.  61 

doctriups  and  commandments  of  men.  Hence, 
to  ihe  Gallatians,  the  apostle  says — "  I  marvel 
that  ye  are  so  soon  removed  from  him  that  call- 
ed you  into  the  grace  of  Christ,  unto  another 
gospel:  which  is  not  another;  but  there  be  some 
that  trouble  you,  and  would  pervert  the  gospel 
of  Christ." 

This  corrupting  spirit  and  influence,  increas- 
ed and  spread  more  and  more;  mingling  hu- 
man and  secular  power  and  policy,  with  the 
simple  principles  of  the  gospel, — perverting  its 
doctrines  and  precepts,  and  corrupting  its  sys- 
tem of  government  and  tvcfthip,  by  numerous 
and  unauthorized  rites  an#  ceremonies, — by 
forming  ecclesiastical  constitutions,  enacting 
canons,  and  establishing  long  catalogues  of  arti- 
cles of  faith,  and  enjoining  the  belief  of  them, 
upon  the  penalty  of  excommunication  in  this 
world,  and  eternal  damnation  in  the  world  to 
come; — until  finally,  the  whole  christian  world 
became  subject  to  the  usurped  authority,  civil 
and  ecclesiastical,  of  his, — presumptuously,  and 
blasphemously  styled,  "  Lord,  God,  the  Pope!" 
To  this  tyrannical  power  and  dominion,  it  is 
supposed  the  apostle  prophetically  alludes,  m 
his  description  of  the  "  man  of  sin — the  son  of 
perdition — who,  (says  he,)  opposeth  and  exalt- 
eth  himself  above  all  that  is  called  God,  or  that 
is    worslfipped;  so  that  he,   as  God,  sitteth  in 

6 


C2  M.    RAV^EH'!^    bLKMO.X. 

the  temple  of  God,  showing  himself  that  he  is 
God!" 

For  about  a  thousand  years  the  papal  Church 
with  the  Pope  at  its  head  (having  obtained  it  by 
the  most  subtle  and  nefarious  arts,  and  persever- 
ing efforts)  held  this  usurped  and  unrighteous 
control  over  the  understandings  and  consciences 
of  the  people;  immuring  them  in  worse  than 
Egyptian  darkness  and  bondage — withholding 
from  them  the  light  of  God's  word — taking 
away  this  "key  of  knowledge," — and  thunder- 
ing the  most  terrible  anathema's — even  eternal 
exclusion  from  the^iiTgdom  of  heaven,  and  the 
sufferings  of  the  ]Mns  of  hell  forever,  to  any 
who  should  presume  to  call  in  question  the  di- 
vine, and  supreme  authority  of  the  Pope — the 
pretended  successor  of  St.  Peter;  or  who 
should  refuse  to  yield  implicit  faith,  and  unqual- 
ified obedience  to  the  dogma's  and  requisitions, 
however  absurd,  which  from  time  to  time  were 
set  up  and  enjoined. 

During  these  dark  ages,  what  ecclesiastical 
domination, — what  hypocrisy,  avarice,  debauch- 
ery, cruelty,  and  all  manner  of  "  spiritual  wick- 
edness in  high  places,"  reigned  triumphant!  and 
what  gross  ignorance,  superstition,  and  idolatry; 
what  degrading  corruption,  and  abject  vassalage 
prevailed,  every  where,  among  the  people! 
What  absurd  and  preposterous  doctrif^s,  rites, 
and  usages,  have  been  introduced  and  porpotua- 


M.    RAYNER'b    SERM&N-  G3 

ted,  In  that,  falsely  claimed,  pure  and  infallable 
church,  from  the  (still  venerated,  though  utterly 
unfounded)  doctrine  of  the  Trinity,  and  of 
vicarious  suffering  and  atonement,  to  that  of  tran- 
substantiation, — priestly  absolution,  and  extreme 
unction — worship  of  angels,  and  canonized 
saints, — (especially  the  virgin  Mary — to  whom 
they  offer  more  prayers  than  to  the  Almighty) 
the  doctrine  of  purgatory,  and  of  the  necessi- 
ty of  prayers  for  the  deliverance  of  souls  out  of 
it; — together  with  the  still  retained,  and  still 
supposed  highly  important  doctrine  of  fallen 
angels,  an  omnipresent  devil,  of  great  power, 
and  vastly  successful  in  his  opposition  to  God, 
and  to  the  reign  of  the  Messiah — and  lastly  the 
doctrine  of  endless  sufferings  and  torments  in  a 
future  state,  for  a  large  portion  of  mankind? 

Such,  for  a  long  time,  have  been,  and  such 
still  are,  the  doctrines,  rites,  and  practices  of 
popery,  or  the  Romish  church:  And  doubt- 
less, its  deluded  votaries, — many  of  them,  have 
firli  confidence  in  those  traditionary  doctwnes, 
and  superstitions.  They  verily  believe  that 
their  priests  have  full  authority — derived  from 
the  Pope,  to  grant  them  plenary  absolution — 
even,  (if  he  chooses)  for  all  their  sins,  past, 
present  and  future; — that  he  can  open  to  them, 
the  gate  of  heavenly  glory,  in  another  world,  or 
close  it  against  them  at  pleasure — that  the  virgin 
Mary  can  be  prevailed  upon  to  intercede  eftec- 


64  M.  rayner's  sermon. 

lually  for  them,  or  for  their  departed  friends,  in 
purgatory.  They  believe  in  the  divine  efficacy  of 
Lxtreme  unction,  as  it  is  called,  administered  in 
the  last  hour  of  expiring  life,  and  they  believe 
also — (contrary  to  their  own  reason  and  senses,) 
they  believe,  because  so  taught  by  their  priest — 
that  the  icafer,  which  they  receive  and  eat  in  the 
sacrament — after  being  set  apart  and  consecrat- 
ed by  the  officiating  minister,  is  the  real,  identi- 
cal body  of  Christ,  which  suffered  on  the  cross 
1800  years  ago. 

We  pity  such  ignorance,  and  we  wonder  at 
such  superstitious  notions,  and  absurd  imagina- 
tions. But  it  is  worthy  of  serious  inquiry 
whether  there  are  not,  among  protestant  sects  of 
professing  christians,  doctrines  and  practices, 
equally  unfounded,  irrational  and  superstitious; 
and  some,  which,  in  substance,  are  xery  near 
aUied  to  those  which  we  have  just  noticed. 
Let  it  not  be  thought  invidious  if  we  proceed  to 
notice  some  instances  of  this  similarity.  Is  it 
not^till  thought,  by  many  xhai  p7'otestant  priests 
also,  possess  an  influence  and  energy  very  near- 
ly resembling  the  power  of  absolution?  "Why 
else  are  persons  called  upon,  in  public  meetings, 
in  seasons  of  what  are  called  revivals,  and  en- 
treated to  come  forward  to  what  are  called,  the 
anxious  seats,  that  the  minister  may  pray  for 
them?  which  proceeding,  they  are  told,  will  al- 
most certainly  result  in    their    conversion,  and 


M.  RAY^'ER's  SERMON.  65 

obtaining  a  hope,  and  in  their  sahation  from 
eternal  burnings!— Hence  the  exhortations  ad- 
dressed, especially  to  the  young,  on  those  occa- 
sions, "  Come  forward  to  the  anxious  seats^ 
if  you  wish  for  salvation — if  you  would  escape 
hell,  and  be  made  heirs  of  heaven — O,  come 
to  the  anxious  seats — come  round  the  altar — 
that  God's  ministers  may  pray  for  you." 

If  you  will  excuse  a  short  digression,  I  will 
here  make  one  inquiry — Do  you  read  of  such 
anxious  seats '  being  provided  in  the  days  of 
Christ  or  his  apostles?  or  of  any  such  accompani- 
ments to  their  preaching  or  public  worship, 
as  have  lately  prevailed,  and  been  practised  at 
four  days,  or  protracted  meetings?  If  not,  is 
not  their  expediency  more  than  questionable? 

The  doctrine  of  the  trinity,  and  of  vicarious 
suffering,  is  still  held  by  the  greater  part  of  pro- 
testant  sects;  which  teaches  them  to  believe, 
that  one  infinite,  eternal  person  of  this  trinity 
died  on  the  cross,  to  placate  the  infinite 
vvrath-of  another,  eqally  infinite  person,  and  ren- 
der him  favourably  disposed  towards  mankind. 
Again;  If  th^doctrine  of  extreme  unction  is  not 
exactly  the  same,  in  name  and  form,  among  pro-' 
testants,  as  with  the  papists,  yet  in  substance 
there  is  evidendy  but  a  shade  of  difference;  for 
^  appears  still  to  be  thought  that  the  prayers  of 
a  priest,  at  the  last  hours  of  life — espeoially  if 
6- 


66  M.    RAVNLR's  SLKMOrf. 

procured  at  the  dyinc:  person's  request,  will,  very 
hopefully  be  effectual,  in  saving  the  immortal 
spirit;  not  only  from  the  pains  of  purgatory^ 
but  from  that  endless  punishment  which  he  is 
told  is  his  just  desert;  and  which,  but  for  that 
timely  ministerial  service,  or  invocation,  he  would 
inevitably  have  been  condemned  to  suffer.* 

And  although  popish  infallability  is  not  claim- 
ed in  express  terms,  yet  it  appears  to  be  an  opin- 
ion, which  prevails  to  a  considerable  extent, 
and  which  the  clergy  are  very  much  disposed  to 
encourage,  that  to  be  a  member  of  an  orthodox 
churchy  in  full  faith  and  communion,  if  it  does 
not  infallably  secure  a  person's  eternal  salvation, 
it,  however  places  him  or  her,  in  a  pretty  safe 
state,  in  reference  to  another  world. 

The  doctrine  of  fallen  ans^els — a  personal  ma- 
lignant devil,  and  endless  hell  torments,  are  held 
in  common  by  Roman  Catholics,  and  by  all  that 
are  considered  evangelical  churches^nd  denom- 

*VVe  are  far  from  being  opposed  to  ministeriitl  visita- 
tions of  the  sick — praying  with  theai,  &c.  Wo  highly 
approve  of  it.  Not,  however,  to  alarnM|he  minds  of  the 
sick  and  dying  with  fearful  apprehensions  of  divine  wrath 
and  vengeance  in  a  future  state  ;  but  to  assure  them  of 
God's  unchanging  favor  and  goodness — to  exhibit,  in  high 
relief,  the  inestimable  hopes  and  consolations  of  the  gos- 
pel of  peace  and  salvation  ;  that,  as  the  poet  says —      ^ 

"  Despair  and  anguish,"  may  ''  flee  the  struggling  soul. 
Comfort  come  down,  the  trembling  wretch  to  raise. 
And  his  last,  faultering  accents  whisper — praise." 


M.  ray.\f:r's  slr.mo>^  67 

inntions,  amons,  proteslaiUs.  No  one,  it  is 
thous^ln,  can  be  a  true  orthodox  christian,  un- 
less he  has  full  Aiiih  in  the  devi#ancl  hell! 

At  the  era  of  the  Reformation,  under  Luther, 
Cakin  and  others,   it  is  certain  that  many  gross 
impositions,  and  shameful  abuses,  long  practised 
in   the    papal  church,    were  detected,  exposed, 
and  reformed;  and   many    idle  superstitions, — 
unauthoriz<5d  rites,  and  useless  ceremonies,  were 
relinquished    and    discarded.      And  in  that  case 
the  reformers^  like  the  apostle  in   the  text,  were 
accused,  by  the  then  generally  supposed  orthodox 
priesthood,    of  bringing  certain    strange   things 
to  the  ears  of  the   people,  and  of  teaching  new 
doctrines,  contraiy  to  the  A)ng   established  faith 
of  the  church — subvers^^e  of  all  proper  ecclesi- 
astical authority,  and  of  all  order,  morals,  and  re- 
ligion.    The   cathf-j'ic    clei-gy    exerted   all  their 
aulliority,    and   ^i1  their  influence,  to   keep  the 
people  from  gc«ng  to  hear  those  heretical  preach- 
ers,' or    rea'^'/ig   ^^ny    of  their    writings;    telling 
them  that -^le'''^*^  ^^as  the  only  true  religion,  hand- 
ed dow»  fi'om   Christ  and   his  apostles — that  if 
they  departed  from  the   faith  and  government  of 
th'^c  church,  they  would  incur  the  awful  displeas- 
jre  and   malediction   of    God,  and   Christ,   and 
the  virgin  Mary,  and  of  all  the  saints  and  angels 
in  heaven — that  the  tremendous   sentence  of  ex- 
communication   must    be    passed    upen    them, 
which   would   be    ratified    in    heaven,  and   seal 


68  M.  rayner's  sermon. 

iheir    eternal    damnation,    beyond    tlie    hope  of 
remedy! 

My  brethren,^  there  any  thin^  like  this  trans- 
acted in  the  christian  world  in  our  day  ?  Of  this 
we  shall  now  more  particularly  inquire.  We 
have  not  time  to  trace  the  history  of  events  in 
Christendom  from  the  era  of  the  Reformation  down 
to  the  present  period.  We  will  come  immedi- 
ately to  the  times  in  which  we  live'  and  to  the 
religious  movements  and  operations  of  the  pre- 
sent day. 

It  is  evidently,  at  present,  a  season  of  great 
excitement,  and  ^f  extraordinary  exertion  ;  and, 
thank  God,  of  great  religious  inquiry  and  inves- 
tigation also  ;  which  1-5  always  aWke  fatal  io  error 
and  superstition^  intoleiynce  and  hypocricy^  and 
favorable  to  the  cause  of  b;uth,  and  to  the  genu- 
ine, rational,  and  liberal  principles  and  practice 
of  Christianity ,--the  pure,  ger^rous,  impartial, 
and  lieavenly  religion  of  the  gospc?^ 

But  is  there  any  doctrine  propco^atcd  amons; 
us  at  the  present  time,  which,  like  thfr.  preached 
by  St.  Paul  at  Athens,  is  thought  to  be  new  and 
strange  9  Yes, — of  this  you  cannot  be  ign^i-ant; 
and  you  anticipate  me,  and  say,  it  is  the  docti^ne 
of  Universalism.  True,  my  respected  hear 
ers,  it  is  so  ;  this  doctrine  is  looked  upon  by 
many  to  be  ahnost  as  new  and  strange,  as  was  the 
doctrine  of  ''  Jesus  and  the  resurrection"  to  the 
Athenians.      Whether  it  is,  in  reality  a  new  doc- 


M.  RAYNER's  iERMO?f.  69 

trine,  will  be  an  after  inquiry.  But  as  to  its  pro- 
inulgatioji^  to  any  considerable  extent,  at  least, 
during  several  preceding  ages,  and  also  the  age 
in  which  we  live,  until  very  lately, — we  ac- 
knowledge it  to  be,  comparatively,  a.new  doctrine. 

A  very  different,  and  a  very  contrary  doctrine, 
has  extensively  prevailed — even  the  doctrine  of 
God's  everlasting  hatred  and  wrath,  and  his  fixed 
and  unalterable  determination,  according  to  his 
own  good  pleasure,  to  punish  and  torment  a  great 
part  of  his  own  intelligent  creation — his  own 
offspring,  to  all  eternity  !  We  think  this  is  the 
strangest — the  most  unaccountable — and  the  most 
absurd  doctrine  that  ever  was  promulgated,  or 
that  ever  was  proposed  to  the  faith  of  rational 
beings.  And  so  it  would  certainly  appear  to  all, 
were  it  not  that  people  have  been  familiarized  to 
it  from  childhood — have  been  trained  up  in  it,  as 
a  necessary  part  of  education — as  a  most  impor- 
tant and  salutary  truth  of  the  gospel  revelation — 
the  revelation  of  "  good  tidings  of  great  joy!" 

The  early  seceders  from  the  church  of  Rorne^ 
appear  to  have  considered  it  unnecessary  to  in- 
quire concerning  the  validity  of  this  doctrine  ; 
the  doctrine  of  endless  hell  punishment ;  but  took 
for  granted  that  it  was  correct.  And  here,  cer- 
tainly, is  a  strange  thing — they  rejected  the  cath- 
olic doctrine  of  purgatory,  as  an  unfounded  su- 
perstition, but  retained  that,  wfiich  is  a  thousand 
limes  more  inconsistent,  incredible,  and   abhor- 


70  M.  rayner's  sermon. 

rent — the  doctrine  of  eternal  torments.  This 
doctrine  of  popery,  which  the  clergy  of  that 
church  found  convenient,  to  keep  the  people  in 
awe,  and  subject  them  to  their  domination  and 
avarice,  the  Reformers  appeared  willing  to  admit, 
and  receive  from  them  as  true  !  ! 

The  same  cruel,  and  most  irrational  doctrine, 
has  since  (we  are  persuaded,  without  much  ex- 
amination, or  reflection)  been  admitted  as  correct, 
by  most  denominations  of  professing  christians. 
This  alone  passes  current,  at  present,  as  true 
orthodoxy  ;  whilst  the  doctrine  of  God's  impar- 
tial, universal,  and  unchanging  love — issuing  in 
the  final  salvation,  holiness  and  happiness  of  all 
mankind,  is  considered  a  new  and  strange  doc- 
trine, and  a  most  alarming,  demoralizing,  and 
dangerous  heresy  !  The  c<fmmon  opinion  appears 
to  be,  that  for  a  person  to  hope  and  believe  that 
all  his  neighbours  and  fellow-creatures  wifl  be 
saved  as  well  as  himself,  and  none  of  them,  (to 
borrow  the  language  of  the  Catechism,)  suffer 
"the  pains  of  hell  forever,"  is  a  most  fatal  error, 
and  sufficient  to  seal  his  own  eternal  condemna- 
tion ! 

Universalism  then,  is  said  to  be  a  new  and 
strange  doctrine,  and  exceedingly  pernicious. 
But  v/ho  say  this  ?  Are  they  those  who  have 
carefully  examined  it,  in  its  foundation,  its  super- 
structure, and  in  all  its  bearings,  its  connections, 
ind  it<  rostih,   so  tliat    ihev   fullv  understand  it  ? 


M.  RAYISER   S   bERMO^ 


71 


We  think  not.  On  the  contrary,  it  is  commonly 
found,  that  those  who  speak  the  most  against  it, 
and  are  its  most  violent  opposers,  are  such  as  are 
very  ignorant  of  it,  who  have  taken  no  pains  to 
investigate  the  subject,  and  who  condemn  It  at 
random,  unheard,  and  w^ithout  examination. 

I  hope  I  shall  not  be  considered  presump- 
tuous, or  uncharitable,  when  I  say,  (what  I  ex- 
pect you  will  all  allow^  to  be  true,)  that  the  greatest 
opposers  of  the  doctrine  of  universal  grace,  and 
of  those  who  preach  and  propagate  it,  are  our 
brethren  of  the  orlhodox  clergy.  They  with  one 
consent,  denounce  the  doctrine,  and  all  who  es- 
pouse it  ;  and  even  excommunicate  persons  from 
their  churches,  however  moral  and  upright  they 
may  be  in  other  respects,  if  they  shall  dare  to  con- 
fess their  faith  in  it.  And  we  expect,  as  people 
gain  more  confidence,  so  as,  without  restraint,  to 
avow  theii:  real  sentiments,  this  business  of  ex- 
coinmunication  will  increase  upon  their  hands  ; 
for  it  is  well  ascertained,  from  private  acknowl- 
edgements, that  there  are  many  universalists  in 
orthodox  churches  of  different  denominations. 

But  to  return. — Concerning  these  grave  and 
reverend  opposers  of  universalism,  there  is  one 
of  two  things  which  we  are  obliged  to  believe, 
viz. — either  that  they  are  unacquainted  with  the 
doctrine,  or  else  that  they  afe  not  honest.  We 
should  choosej,o  believe  the  former  ;  but  it  is 
certain  that  either  one  or  the  other  of  these  prop- 


*I2  M.  RArNLiR's  ser:mo.v, 

• 
ositions  is  true  ;  because  they  generally,  and 
almost  constantly,  misrepresent  the  doctrine  ;  and 
bold  up  in  the  place  of  it,  to  the  view  of  their 
hearers  and  readers,  opinions  and  sciuiments  as 
held  by  us  which  we  neither  teach  nor  believe, 
any  more  than  they.  Now  we  have  no  objec- 
tion to  their  opposing,  and  poiuiing  out  the 
errors  of  our  doctrine,  if  they  find  them,  and 
believe  them  to  be  such.  Nay,  it  is  their  duly 
to  do  it.  But  let  them  do  it  fairly  and  honestly; 
not  by  misrepresentation  and  abuse,  not  by  call- 
ing us  infidels,  deists,  messengers  of  satan,  &c.; 
unless  they  show  by  proof  and  sound  argument, 
that  ^ve  justly  merit  such  a  charge.  We  too, 
very  freely  point  out,  what  we  believe  to  be, 
errors  in  other  systems;  but  we  do  it  by  an  ap- 
peal to  the  scriptures,  in  contrast  with  their 
avowed  principles,  as  contained  in  their  own  ar- 
ticles and  confessions  of  faith;  and  we  call  upon 
the  people  to  hear^  examine,  and  judge  for 
themselves.  But  is  this  the  course  pursued  by 
the  opposers  of  universalism?  Do  the  clergy 
advise  their  people  to  acquaint  themselves  with 
the  doctrine — and  carefully  to  consider  and 
weigh  the  evidence  and  arguments,  hoih  for  and 
against  it  ;  that  they  may  form  a  deliberate  and 
enlightened  opinion,  and  make  a  judicious  deci- 
sion in  the  case? 

No,  my   hearers,  you   well  know  this   is  not 
the  course  taken.      On  the  contrary,   the  clergy 


:m.  rayner's  sermon.  73 

declare  the  doctrine  to  be  new  and  strange,  and 
10  be  utterly  false  and  ruinous, — wholly  incon- 
sistent and  contradictory,  and  without  any  foun- 
dation in  the  word  of  God: — and  they  wish  the 
people  to  take  their  word  for  all  this,  without 
further  inquiry,  and  with  entire  confidence  in 
their  infallability.  Nay,  they  admonish,  and 
warn  them,  not  to  look  into  the  doctrine  at  all — 
never  to  allow  themselves  to  listen  to  one  of  its 
preachers,  nor  go  within  the  sound  of  his  voice; 
and  never  to  read  any  books,  pamphlets,  or  pa- 
pers in  favor  of  it,  or  which  go  to  support  and 
defend  it. 

And  in  this,  we  acknowledge,  they  discover 
much  prudence,  or  rather,  art  and  cunning;  for 
they  well  know  that  if  people  hear,  and  read, 
and  examine  the  doctrine  for  themselves,  they 
will  find  it  to  be  very  different  from  what  they 
often  hear  it  described  and  represented  by  its 
enemies  :  they  know  that  they  will  find  out  that 
universalism  is  not  atheism  or  deism; — nor  infi- 
delity, in  any  of  its  forms  or  grades.  True, 
they  will  not  find  it  neither,  to  be  Calvinism,  nor 
arminianism,  nor  orthodoxy,  as  that  term  is  now 
generally  understood  and  applied.  But  still  they 
will  find,  (as  on  due  examination,  has  been  uni- 
formly acknowledged,)  that  the  doctrine  of  im- 
partial and  universal  grace  and  salvation,  has 
much  reason,  and  very  much  scripture  in  its  fa- 


74  M.  rayner's  srrmon, 

vour;  and  that  it  is  fonndrcl  in  the  e'ernal  prin- 
ciples of  goodness  and  benevolence,  and  in  the 
all-subduing — all-conquering  energies  of  infinite 
power,  and  of  divine  immutable  love. 

And  now,  my  brethren,  we  inquiro,  Is  this 
in  reality,  a  nev\-  and  strange  doctrine?  Is  it  a 
new  and  strange  declaration,  that  the  vSupreme 
Being — the  Creator  of  all  things,  possesses  al- 
mighty power?  and  that  he  will  do  ail  his  pleas- 
ure ;  and  that  his  pleasure  is,  "  that  all  shall  be 
saved,  and  come  unto  the  knowledge  of  the 
truth?"  Is  it  a  new  and  strange  doctrine  that 
'*  there  is  o«e"  God,  and  but  one? — For  in  re- 
lation to  this  point,  universalists  are  strictly  uni- 
tarians^ believing,  with  them,  in  the  simple  uni- 
ty of  the  divine  Being — God  the  Father. — But 
we  stop  not  here;  we  believe  that  this  one  God 
is  infinitely  good — good  to  all — and  that  he  will 
be  so  forever. 

We  inquire  then  further — Is  it  a  new  and 
strange  doctrine  to  christians,  that  there  is  not 
only  one  God — but  that  there  is  also  "  one 
Mediator  between  God  and  men — the  man 
Christ  Jesus,  who  gave  himself  a  ransom  for 
all,  to  be  testified  in  due  time?" — that  he  "  tast- 
ed death  for  every  man,"  and  is  ''  the  propitia- 
tion for  the  sins  of  the  w'hole  world?"  And  is 
it  Q  new  and  strange  doctrine,  that  "  it  pleased 
the  Father  that  in  him  (the  Son — the  Mediator) 
should  all   fulness  dwell;  and  having  made  peace 


M.  RAYM::R  b  SERMON. 


llirouoh  the  blood  of  his  cross,  by  him  lo  re- 
concile all  things  unto  himself,  by  him,  I  say, 
whether  they  be  things  in  earth,  or  things  in 
heaven?"  Is  it  a  new  doctrine  that  it  is  God's 
"good  pleasure,  which  he  hath  purposed  in 
himself;  that  in  the  dispensation  of  the  fulness 
of  times  he  might  gather  together  in  one,  all 
tilings  in  Christ,  botli  which  are  in  heaven,  and 
which  are  on  earth,  even  in  him"?  Is  it  new 
and  strange  to  your  ears,  that  "  As  in  Adam  all 
die,  even  so  in  Christ  shall  all  be  made  alive" — 
that  ''  Christ  must  reign  till  he  hath  put  all  ene- 
mies under  his  feet" — that  ''  death,  the  last  en- 
emy shall  be  destroyed" — and  that  when  all 
tilings  shall  be  subdued  to  God,  ''  then  shall  the 
Son  also  himself  be  subject  unto  him  that  put 
all  things  under  him,  that  God  may  be  all  in 
all — when  death  being  "  swallowed  up  in  victo- 
ry"— united,  universal,  and  eternal  thanks  shall 
be  ascribed  to  God,  ''  who  giveth  us  the  victo- 
ry through  our  Lord  Jesus  Christ" — Is  it 

But  we  must  stop. — We  could  proceed  very 
long  with  such  inquiries,  founded  upon  express 
declarations  of  scripture,  which  go  the  whole 
length,  and  breadth,  and  depth,  and  height  of 
the  doctrine  of  universalism — which  is  the  doc- 
trine of  the  "■  unsearchable  riches  of  Christ." 

We  ask  then,  Is  the  doctrine  which  is  so 
clearly  recognized — so  expressly  declared  in  the 
iioly  scriptures  of  divine    inspiration — which    is 


so  consonant  with  the  most  exahed  ideas  of  the 
character  and  attributes  of  God — so  agreeable 
to  the  dictates  of  reason,  and  to  the  best  fee}- 
ings,  affections,  and  wishes  of  mankind — and  of 
all  benevolent  beings:  does  this  doctrine  de- 
serve to  be  considered,  and  called  a  netc  and 
strange  doctrine,  and  a  pernicious  and  deadly 
heresy?  No — surely  no.  It  is  as  old  as  the 
promise  made  to  man  in  paradise — which  in 
substance  was  renewed  to  the  patriarch  Abraham, 
and  which  has  been  confirmed  and  declared 
"  by  the  mouth  of  all  God's  holy  prophets  since 
the  world  began." 

And  now, — that  this  heavenly,  and  soul  cheer- 
ing doctrine  of  good  tidings,  is  spreading  and 
prevailing  in  every  direction;  and,  to  use  the 
figurative  and  elegant  language  of  the  prophet — 
is  causing  'Mhe  wilderness  and  the  solitary  place 
to  be  glad,  and  the  desert  to  rejoice  and  blossom 
as  the  rose," — distilling  and  diffusing  its  de- 
lightful fragrance — Now,  that  it  is  making,  its 
way  to  the  understandings  and  consciences  of 
men,  and  commending  itself  to  their  reason  and 
judgment,  and  to  their  best  wishes  and  hopes — - 
And  now  too,  that  it  is  proving  so  mighty, 
through  God,  to  the  pulling  down  of  strong 
holds,- — -casting  down  imaginations — spoiling  ec- 
clesiastical principalities  and  powers,  and  suc- 
cessfully warring  against  ''spiritual  wickedness 
in  high  places."— 'Seeing  tlieoc  movements   and 


M.    RAY.NEK  S     $LK.MO.\.  77 

operations — too  palpable  to  be  concealed, — do 
-any  inquire  and  desire  to  know  of  us  ''  what 
these  things  mean?" 

We  readily  answer — we  unhesitatingly  declare 
what  we  believe — what  we  are  fully   persuaded, 
these  things  mean — viz,  That  the  day  of  judg- 
ment   has   come!  that  very  day  of  judgment  re- 
ferred to  by   the   Apostle,   in  the  close   of  his 
discourse  in  the  Areopagus  at  Athens — even  the 
day — the  period — in   which   God  will  judge — 
that.is,  rit/e,  and  govern  the  world   in  righteous- 
ness by  tliat  man  whom  he  hath  ordained — not 
by  the  servile  principle  of  fear  and   terror — but 
by  the    all-subduing  influence — the  all-conquer- 
ing energy  of  ineffable    compassion    and    kind- 
ness— and    almighty  love — revealed  and  mani- 
fested  in    the    gospel    of  Jesus.     And   of  this 
glorious,  triumphant,   and  universal  judgment — 
or  REIGN  OF  RIGHTEOUSNESS,   by  Christ,  God 
"  hath  given  assurance  unto  all  men — in  that  he 
hath  raised  him  from  the  dead" — "set  him  at 
his  own  right  hand" — "given  him  a  nam©  which 
is  above  every  name,  that,  in  the  name  of  Jesus 
every  knee  should  bow,  of  things  in  heaven  and  * ' 
things  in  earth,  and    things  under  the  earth,  and 
that   every    tongue    should    confess    that  Jesus 
Christ  is  Lord  to  the  glory  of  God  the  Father." 
Amen — Hallelujah — Praise  the  Lord. 
7"* 


SERMOjV  4* 

BY   THOMAS   JONES. 
The   Gospel  JMimstry. 

the  harvest  tlraL  '  f,,^  ^'i'  """««"•«.  the  Lord  af 
harvest!  "'''''  '"""'   '^°«''  l''''»«=rs  into  hb 

vhln'Tp^nf  '"  '''!  '■'"*;  P^''<^«di"Sthe  text,  that 
ear  b'^V'  *'"=  mt,lt„udes  ,vho  attend;d  to 
thl   r'  '?'  T^''^''   "''h  compassion  for 

abioad  as  sheep  having  no  shepherd.  In  this 
to^^r'cb  ,h^7'"''^''  "''''^''  J^^"^  -■-  showed 
in  our  dmne  Lord  those  peculiar  virtues  which 

he"  es'tX,'"  ^'","^1^'='-^'  -^P-"-' 
ine  best  affections  of  the  liuman  heart. 

n»»!l  "T-^'-T  S"'en  in  the  context  of  the 
^eed^  ,„  unudes  who  flocked  to  hear  the  teach! 

^^ec  ,o  ',r  '^°1  "'"'  "'^y  "■'^^^  <■=•'"'  i"  re- 
tC  hev  vv  ■  '"'"'*'  f ;™"  ''^  'heir  bodies;  and 
that  tliey  were  unsettled  as  to  anv  fixed  senli- 


T.  JONEo's  SERMON.  "79 

ment  which  could  give  them  real  and  permanent 
comfort.  Nor  had  they  any  guide  who  cared 
for  them,  so  as  to  lead  them  into  the  right  paths 
except  the  Lord  Jesus.  He  is  emphatically  the 
good  shepherd  who  gave  his  hfe  for  the  sheep, 
and  as  such,  he  had  compassion  on  the  famished 
multitudes. 

It  is  worthy  of  notice,   in  this  place,  that  Je- 
sus  pronounced  a   woe  against  the  teachers  of 
his    day — the    standing    order    in  the    Jewish 
church— saying,  Woe  unto  you,  lawyers,  for  ye 
have  taken  away  the  keys   of  knowledge.     Ye 
enter  not  in  yourselves;  and  those  that  were  en- 
tering in,  ye  hindered.     If  it  be  asked,  how  the 
Jewish  teachers  did  these  things?  the  answer  is 
easy.     By  their  traditions  they  took  away  the 
true  method  of  interpreting  the  scriptures;  gave 
the  people  a  wrong  understanding  of  the  proph- 
ecies, and  thereby  hindered  them  from  entering 
the  gospel  kingdom.     A  proverb  similar  to  the 
above,  was    uttered  by  the   prophet   Jeremiah, 
chap,   xxiii,  ver.  1 — Woe  be  unto  the  pastors 
that  destroy  and  scatter  the   sheep   of  my  pas- 
ture, saith  the  Lord.     This  woe  was  pronounc- 
ed against  them  because  they  scattered  and  de- 
stroyed the  sheep;  nor  was  this  all, — they  with- 
held from  them  the  true  bread,   and  forbid  their 
feeding  in  God's  field  of  free  grace. 

Very  suddenly  our  Lord  changed  the  simili- 
tude of  sheep  without  a  shepherd,  to  that  of  a 


so  T.  JO.NEs's   SLKMO.N. 

plenteous  harvest  lully  ripe,  wliere  there  were 
but  few  laborers  to  gather  it  in.  Amongst  all 
the  masters  in  Israel,  there  was  none  found  to 
gather  the  people;  to  lead  them,  doctrinallj, 
into  the  rich  scriptiual  comforts  mentioned  by 
the  holy  prophets  of  Israel. 

In  prosecuting  the  subject  of  this  discourse, 
1  will  speak 

1.  Of  the  plenteous  harvest. 

2.  Of  the  few  laborers. 

3.  Of  the  exhortation  found  in  the  text — 
*'  pray  ye,  therefore,  the  Lord  of  the  harvest, 
that  he  would  send  forth  laborers  into  his  har- 
vest.'' 

1.   The    plenteous    harvest    represented    the 
great  multitudes  of  people  which  Jesus  saw  as 
sheep    without  a  shepherd, — having,    indeed,  a 
spirit  of  inquiry;  but  as  yet  in  ignorance.     And 
as  Jesus  is  the  same  yesterday,   to-day  and  for- 
ever, we  believe   the  ignorant   multitudes    have 
his  compassion  still,   and   that  he  shows   them 
mercy.     In  the  parable  of  the  tares  and  the  wheat 
which  Jesus  put  forth,  the   harvest  is  said   to 
mean  the  end  of  the  world,  i.  e.  age  or  dispen- 
sation.    The  end  of  the  world   referred  to   the 
time  when  the  tares  should   be  gathered   out  of 
the  wheat,  and  be  burned.     This   was   accom- 
plished in  the  destruction  of  the  Jewish  hierar- 
chy,  temple   and   city.     But  in  the  text,  refer- 
ence is  not    had   to  time    in   particular,    by   fhe" 


T.    JOJSES's     SERMON.  81 

same  meta])hor  (viz.  br.rvest,)  used;  but  to  the 
plenteous  harvest  of  tlje  people;  of  the  com- 
mon people,  who  heard  Jesus  preach  gladly.  In 
i-eference  to  such  people,  Jesus,  seeing  them 
flock  to  hear  him,  said,  "  The  fields  are  white 
already  to  harvest."  Though  very  ignorant, 
from  lack  of  information,  they  were  disposed  to 
inquire,  and  to  ask,  What  is  truth.''  This  is  the 
first  step  towards  obtaining  *  knowledge  of  the 
tRith.  If  people  will  but  inquire,  they  are 
promised  all  necessary  aid  from  on  high,  to  as- 
sist them  in  entering  the  gospel  kingdom. 
These  ignorant  people,  in  question,  w^ere  a  part 
of  the  plenteous  harvest,  which  God  had  de- 
signed to  gather  into  the  knowledge  of  life  eter- 
nal. Mankind  at  large,  the  equal  offspring  of 
God,  were  given,  being  at  first,  earthly  and  mor- 
tal, wiili  the  full  design  in  God  to  be  ultimately 
gathered  by  him  into  the  celestial  state,  as  his 
^^  crop"  and  "  plenteous  harvest,"  sowed  by 
him  in  the  earth.  This  was  "  the  grace  given 
us  in  Christ  Jesus,  before  the  world  began." 

That  God,  the  Creator,  expected  such  a  har- 
vest from  the  beginning,  we  may  conclude  from 
what  Moses  wrote.  Gen.  v.  1,2,  "  This  is  the 
book  of  the  generations  of  Adam:  in  the  day 
that  God  created  man,  in  the  likeness  of  God 
created  he  him.  Male  and  female  created  he 
them;  and  blessed  them,  and  called  their  name 
Adam,   in   the   day  when  they   were   created," 


B2  T.  JONESES    SE-Jl.MOX. 

From  the  first,  God  entertained  a  design  in  re- 
lation to  the  posterity  of  Adam,  whom  he  crea- 
ted in  his  own  image.  The  children  of  the 
promise  will,  indeed,  in  the  resurrection,  make 
a  plenteous  harvest!  They  are  to  be,  for  multi- 
tude, as  the  stars  of  heaven,  and  as  the  sands 
upon  the  sea-shore,  innumerable.  All  the  chil- 
dren of  Adam  are  also  the  children  of  God  in 
Christ  Jesus.  THfe  heathen  are  to  be  his  inheri- 
tance, and  the  uttermost  parts  of  the  earth  his 
possession,  in  due  form;  and  thougli  many  of 
them  may  be  ignorant,  as  were  the  scattered 
sheep  of  the  house  of  Israel,  in  the  days  of  Je- 
sus Christ  upon  earth,  yet  are  they  his  harvest, 
and  are  now  being  gathered  in  by  the  gospel  dis- 
pensation, to  the  knowledge  of  divine  truth  by 
an  arranged  process.  And  at  last  they  shall  be 
all  gathered  into  the  personal  possession  of  im- 
mortal glory  in  the  celestial   image. 

Having,  therefore,  such  a  wide  field  before 
us,  such  a  plenteous  harvest  of  our  race  to  gadi- 
er,  doctrinally,  into  the  hope  of  eternal  life,  we 
are  not  afraid  to  preach  the  gospel  freely  and  in- 
definitely, lest  we  should  preach  it  to  reprobates. 
No,  indeed!  for  we  do  not  believe  God  has  any 
reprobates.  "  All  souls  are  mine;  as  the  soul 
of  the  Father,  so  also  the  soul  of  the  son  is 
mine."  Ezek.  xviii.  4.  God  is  the  Father  of 
all;  Jesus  has  died  for  all;  the  gospel  promise  of 
^reat  joy  was  made  for  all  people;  and  the  com- 


T.  Jones's  skrmon.  8ci 

mission  of  every  christian  preacher  requires  him 
to  preach  the  good  tidings  to  "  every  creature" 
in  '' all  the  world."  We  therefore  proclaim  to 
all  the  ever  blessed  message  of  grace  and  salva- 
tion. 

2.   I  was  to    speak  of  the  laborers  being  few. 

The  laborers  in  this  harvest  are  represented 
as  gathering;  the  multitudes  of  mankind  into  the 
hope  of  eternal  life.  The  laborers  in  this  harv- 
est by  their  doctrinal  instructions,  gather  man- 
kind into  the  hope  of  eternal  life  in  their  own 
souls.  We  may  observe,  that  the  work  of 
these  laborers  is,  not  to  scatter;  not  to  destroy; 
not  to  divide,  except  from  error.  The  laborers 
being  few,  refers  to  the  time  in  which  Jesus  hv- 
ed  upon  earth,  when  there  were  no  instructors, 
in  real  divine  truth,  in  the  house  of  Israel,  sit- 
ting in  the  seat  of  Moses.  And  Jesus  predict- 
ed that  a  time  would  come  amongst  his  professed 
followers,  under  the  christian  name,  when  their 
teachers  would  take  from  them  the  bridegroom 
(doctrinally,)  and  that  they  should  then  mourn. 
Accordingly,  when  he  was  interrogated  why  his 
disciples  did  not  fast?  he  said,  How  can  the 
children  of  the  bride-chamber  fast,  while  the 
bridegroom  is  with  them?  but  the  days  will 
come  when  the  bridegroom  shall  be  taken  away 
from  them;  then  shall  they  fast  in  those  days. 
Such  days  have  been;  and  such  days  are  even 
now  experienced   by    many.     The  laborers  in 


84  T.  Jones's  sermox. 

the  gospel  harvest  who  do  not  tread  down,  de- 
stroy and  scatter,  are  but  few  compared  with 
the  great  mass  around  them.  Few  profess  that 
Jesus  will  save  all  that  are  found  in  a  morally 
lost  state.  Yea  some  who  see  the  propriety  of 
this  truth  are  afraid  to  confess  it  before  men. 
Even  Chauncy  and  Huntingdon,  such  was  the 
state  of  public  sentiment  in  their  day,  wrote  it 
only  by  the  midnight  lamp,  leaving  their  writ- 
ings or  their  names  to  come  to  the  light  only  af- 
ter they  were  beyond  the  reach  of  the  hatred 
and  scorn  of  the  world.  But  we,  in  this  day, 
have  no  just  occasion  of  fear.  We  utter  this 
truth  before  the  world,  and  publish  it  under  the 
broad  light  of  the  noon-day  sun. 

The  work  of  these  laborers  in  question,  in 
the  text,  is  to  gather,  not  to  destroy  any.  For 
who  could  bear  to  think  that  Jesus  taught  his 
disciples  to  pray  for  laborers  to  help  destroy 
mankind ! 

We  will  here  take  some  notice  of  these  few 
laborers'  work;  which  I  will  do  by  referring  to 
another  passage.  John  iv.  ^Q.  He  that  reap- 
eth  receiveth  wages,  that  both  he  that  soweth 
and  he  that  reapeth  may  rejoice  together.  And 
herein  is  that  saying  true — one  soweth  and  anoth- 
er reapeth.  I  sent  you  to  reap  that  on  which 
you  bestowed  no  (prior)  labor.  Other  men 
labored  (at  the  husbandry,)  and  ye  are  entered 
into  their  labors;  to  reap  the  crop  which  they 


85 

sowed.  God  sowed  men  in  the  earthly  state: 
and  the  apostles  were  sent  to  gather  mankind, 
doctrinally,  into '  the  heavenly  state,  by  the 
pledge  given  of  immortality .  in  Christ's  resur- 
rection. For  such  a  doctrinal  harvest  of  hope, 
many  appeared  to  be  ready  at  the  time  of  Christ 
and  his  apostles. 

Mankind  are  so  constituted,  that  they  are 
always  looking  out  for  something  better  than 
they  possess. 

"  Hope  springs  eternal  in  the  human  breast ; 

Man  never  is,  but  always  to  he  blest." 

?or  such  an  enjoyment  by  faith,  man  Was  pre- 
pared from  the  first  by  his  Maker;  and  was 
nade  capable,  also,  of  being  baptized  by  the 
Holy  Spirit,  by  a  new  constitution,  from  mortal 
tc  immortal — -from  earthly  to  heavenly.  "  We 
ai3  God's  workmanship."  But  the  change  of 
C(nstitution,  from  mortal  to  immortal,  from 
earthly  to  heavenly,  doth  not  take  place  in  this 
WDrld;  but  in  the  world  to  come.  All  the 
ciange  wrought  in  any  in  this  world,  is  no  more 
tlan  a  moral  or  spiritual  change  of  sentiments 
aid  affections,  and  conduct,  when  found  errone- 
OLs  and  immoral.  For  if  any,  like  Timothy, 
kn:)w  the  truth  of  the  holy  Scriptures  from 
childhood,  they  never  needed  any  change  of 
semiment.  And  if  their  affections  and  conduct 
are  directed  and  influenced  by  their  hope,  they 
need  no  moral  change.  All  they  need,  is  to 
8 


86  T.  JO>'E.s'hi  SERMON. 

grow  in  iho  knowledge  of  tlio  grace  of  Go(j, 
and  in  moral  purity  and  excellence.  For  be- 
lievers are  still  mortal  and  earthly  while  in  this 
life,  subject  to  thA  same  passions  and  tempta- 
tions as  other  men.  They  have  all  the  natural 
tendencies  and  feehngs  common  to  human  na- 
ture. But  they  are  called  to  govern  themselves 
by  their  faith,  upon  earth,  in  word  and  deed,  so 
that  they  do  no  evil  to.  any,   in  any  sense. 

The  ''  other  men"  that  labored,  into  whose 
labors  the  apostles  of  Christ  entered,  were  the 
holy  prophets,  who  searched  what  manner  of 
time  the  spirit  of  Christ  which  was  in  them,  did' 
signify,  when  it  testified  before  hand  the  suffer- 
ings of  Christ  and  the  glory  that  should  folloTV., 
The  apostles,  who  saw  the  Son  of  God  in  flesh/ 
were  more  highly  favored  under  their  dispensa/ 
tion,  than  the  prophets  were  under  theirs.  So 
said  their  Lord — "  Blessed  are  your  eyes,  for 
they  see  ;  and  your  ears,  for  they  hear  ;  for  I 
say  unto  you,  that  many  righteous  men  and  king; 
have  desired  to  see  the  things  which  ye  see,  anc 
have  not  seen  them  ;  and  to  hear  the  things 
which  ye  hear,  and  have  not  heard  them." 

The  prophets  predicted,  what  the  apostles  sa\r 
fulfilled  as  witnesses,  and  preached  to  the  world 
as  such.  They  preached,  as  their  eyes  w^ere 
opened,  the  unsearchable  riches  of  Christ  ;  that 
God  was  no  respecter  of  persons  ;  that  the 
Messiah  was  God's   salvation  unto  the  ends  of 


T.    JO>K!^'^j    SEK3rO>'.  87 

llic  cartli  ;  that  the  forgiv^eness  of  sin  was  preach- 
ed as  wide  as  llie  world  ;  that  as  certainly  as  we 
have  borne  the  image  of  the  earthly  here,  we 
shall  hear  the  heavenly  image  in  eternity  ! 

Will  this  developement  of  free  grace  be  ob- 
jected to,  as  removing  the  restraint  of  fear,  aris- 
ing from  the  danger  of  endless  misery  ?  Let  me 
ask,  wherefore  did  not  all  the  fear  of  the  past 
ages  of  the  papacy,  correct  the  morals  of  those 
ages  ?  For,  surely,  mankind  were  much  more 
wicked  in  those  ages,  than  they  now  are.  Wit- 
ness the  history  of  the  tyrannies,  massacres,  bar- 
barities, of  the  men  of  those  times  ; — their  rage, 
lust  and  general  licentiousness.  The  doctrine  of 
a  purgatory  and  of  a  possible  eternity  of  tor- 
ments in  fire,  did  not  sanctify  them.  History 
bears  a  sorry  testimony  to  the  moral  efficacy  of 
such  a  faith,  in  those  ages  when  that  faith  was 
the  most  strong  and  general  amongst  mankind. 

Let  mankind  become  fully  persuaded,  that 
God,  their  Creator,  is  all  love  and  goodness  ; 
yea,  and  that  all  his  chastisements  for  iniquity 
are  indicted  with  a  benevolent  design  ;  and  surely 
such  a  noble  hope  will  break  up  in  them  the 
dominant  force  of  temptation,  and  moral  recti- 
tude wnil  become  their  delight;  and  iniquity  of  * 
every  kind  will  become  their  abhorrence.  So 
doih  the  grace  of  God,  that  bringeth  sah  ation, 
feacli  to  deny  ungodliness  and  worldly  lusts,  and 
influence  all,  to  wiuvn.i  this  grace  appears,  to  live 


88  T.  Jones's  sermon. 

righteously,  soberly,  and  godly  in  this  present 
world.  We  believe  and  preach,  the  unbounded, 
universal  grace  of  God,  to  preserve  ourselves 
and  others  from  all  evil  deeds.  Grace,  which 
saith  to  every  sinner, — ^'  Thy  sins  be  forgiven 
thee,"  also  enjoins,  "  go  and  sin  no  more  !" 

While  we  think  God  has  implacable,  vengeful 
wrath,  towards  the  sinner,  so  long  shall  we  think 
ourselves  justified  in  hating  implacably  such  as 
we  may  deem  worthy  of  cur  displeasure, — hat* 
ing  their  persons  for  the  sake  of  their  deeds. 
But,  according  to  the  New  Testament,  no  man's 
person  is  to  be  the  object  of  hatred,  though  his 
deeds  may  be  abhorred,  and  his  person,  if  need 
so  require,  be  secured  by  the  arm  of  the  law,  to 
restrain  his  malignancy.  Indeed,  there  is  no 
possibility  of  forgiving  enemies — of  rendering 
blessing  for  cursing — but  upon  the  principle  of 
God's  infinite,  universal  grace  and  love.  For 
while  we  think,  that  there  is  one  creature,  in  any 
part  of  God's  creation,  which  he  hates,  so  long 
shall  we  feel  licensed  to  select  for  ourselves 
some  proper  object  of  vengeance  or  abhorrence 
amongst  our  race.  But  who  does  not  know  that 
this  practice  would  be  in  direct  opposition  to  the 
obvious  doctrines  and  positive  precepts  of  the 
gospel  ?  But  when  we  become  fully  persuaded, 
that 

"  VVc  cannot  g'o 
Where  iinivcr!=:aJ  love  Piailcs  not  aroumV' 


^^J  T.   JOKES 's    SEIlMOi\.  89 

tlieii  we  shall  feel  ourselves  reproved  Ibi-  hatred, 
ifwehaveit  ;  and  shall  feel  disposed  to  surren- 
der ourselves  up  to  the  truth  of  free  grace,  to  be 
governed  morally  by  it  in  word  and  in  deed. 
And  the  enlarged  compassion  and  good  will, 
which  we  feel  for  all  mankind,  will  not  make  us 
abhor  iniquity  less,  but  will  inspire  us  the  more 
with  the  love  of  holiness. 

3.  I  was  to  speak  of  the  exhortation  found  in 
the  text,  *'  Pray  ye,  therefore,  the  Lord  of  the 
harvest;  that  he  would  send  forth  laborers  into 
bis  harvest." 

To  pray  to,  or  petition.   Almighty  God,  who 
is  infinitely  wise  and  |»od,   to   do  any  thing  for 
ourselves  or  others,  inay  have  the  appearance  of 
inconsistency  at  first,  in  the  minds  of  some  who 
have  thought  freely  for  themselves  upon  subjects. 
For  it  is  a  given  point,  that  God,  our  Maker,  is  too 
wise  to  need  any  direction  from  us,  and  too  good 
to  need  any  excitement  from  us.     And,  indeed, 
if  we  think  we  know  better  than   God,  what  is 
best  for  ourselves,   so  that  we  can  direct  him 
what  is  most  suitable  to  be  done  for  us,  or  oth- 
ers, it  is  our  folly.     And  if  we   think  we  can 
move  him  by  our  requests,  to  be  more  gracious 
towards  us,  more  careful  of  us,  or  more  kind  to 
us,  than  he  is  in  and  of  himself,  it  surely  is  our 
ignorance  to  think  so. 

Nevertheless,  God  indulges  mankind,  while 
in  this  mortal  state  of  trouble  and  suffering,  to 
8* 


90  T.  JOi^Es's  SEHMO.N. 

pray  or  request  liim,  for  ihemseives  and  others, 
in  subordination  to  his  infinite  wisdom  and  good- 
ness. So  we  say,  prayer  is  an  indulgence  God 
lias  granted  man,  for  his  gratification  and  comfort 
upon  earth.  In  this  view  of  prayer,  it  is  desire, 
or  desire  brought  into  words  ;  and  is  no  more  in 
its  kind,  than  hunger  and  thirst  are  in  their  kind, 
preparatory  to  our  receiving  food  and  drink  with 
zest.  And  we  know  that  the  God  who  made  the 
earth  fertile,  in  order  to  the  production  of  the 
sustenance  necGssary  for  man,  also  constituted 
our  craving  appetites  to  receive  it.  So  prayer, 
or  the  spirit  of  prayer,  is  desire  planted  in  man 
by  his  Maker,  roused  ^  activity  by  circum- 
stances.    Prayer  is  desii^  secret  or  social. 

The  disciples  were  privileged  to  indulge  and 
cherish  such  desires,  which  would  invigorate 
them  with  fervency  in  their  work.  And  such 
desires  in  us  now,  in  this  day,  would  stir  us  up 
to  greater  zeal  and  circumspection  in  religion. 

The  exhortation  of  the  text  suggests  the  ne- 
cessity of  such  laborers,  because  "  the  harvest 
is  plenteous."  Mankind  are  ripe  and  ready  to 
receive  the  information  which  the  true  gospel 
gives,  if  not  found  under  the  influence  of  bigotry 
and  prejudice  of  another  gospel — a  gospel  which 
seeks  righteousness,  as  it  were,  by  works  of 
righteousness  done  by  us.  God  who  made  the 
eye  to  see,  hath  given  the  light  to  furnish  vision. 
And  he  w^ho  gave  man  the  power  of  believing 


T.  Jones's  sehmuN.  91 

with  joy  in  his  name,  upon  knowing  his  charac- 
ter hath  also  arranged  that  there  should  be  mes- 
sengers of  grace  and  truth  to  give  such  informa- 
tion as  shall  call  out  the  heart  into  the  act  of 
confidence  in  God.  So  "  faith  comeih  by  hear- 
ing, and  hearing  by  the  word  of  God,"  which 
word  reveals  God  in  his  true  character. 

For  this  purpose  laborers  are  employed,  as 
zealous  friends  of  the  gospel,  to  describe  its  na- 
ture to  the  people,  to  be  "  helpers  of  their  joy." 
A  pure  and  lofty  zeal  for  the  gospel  must  carry 
them  into  the  work  ;  and  the  same  zeal  must  in- 
spire them  to  action.  They  are  the  servants  of 
God,  in  Christ,  and  not  of  men.  Their  care  is, 
not  to  please  men,  but  to  preach  the  true  gospel 
of  God  our  Saviour. 

But,  it  is  inquired,  why  cannot  mankind,  who 
have  the  gospel — the  New  Testament  in  their 
hands — do  very  w-ell  without  any  such  preach- 
ers ?  They  may,  indeed,  if  they  have  themselves 
the  light  of  evangehsts.  But  upon  the  same 
grounds  we  may  ask — Why  cannot  the  commu- 
nity, being  taught  to  read,  do  without  teachers 
of  any  science  whatever  .''  arithmetic,  navigation, 
philosophy,  astronomy,  geography,  music,  &c.  ; 
for  all  these  sciences  are  now  written  out  and  ex- 
plained in  books.  Here  it  may  be  said,  the  in- 
structions and  explanations  of  teachers  expedite 
information.  So  Gospel  laborers  expedite  moral 
information,  if  they  are  <'  apt  to  teach  ;"  if  they 


92  T.  Jo^Kb"s  si:uMo>'. 

are  not,  ibey  lose  iheir  labor.  One  has  one  gil'i, 
another  has  a  different  gift ;  but  few  men  have 
many  gifts.  "  There  are  diversities  of  gifts,  but 
the  same  spirit."     1  Cor.  xii  :  4. 

In  this  place  I  take  the  occasion  to  add,  that 
it  would  be  a  benefit  to  speakers,  and  through 
them  an  equal  benefit  to  their  hearers,  that  Gos- 
pel messengers  have  nothing  to  interrupt  their 
work. 

As  all  mankind  are,  by  nature,  ignorant  ;  and 
are  only  made  wise  by  information  ;  so  are  all 
concerned  for  the  good  of  their  race,  especially 
parents  and  friends,  to  give  the  young  informa- 
tion concerning  manners,  civil  decorum  and  hu- 
man rights.  And  I  think  they  should  be  equally 
concerned  to  give  them  some  rational  ideas  of 
religion.  The  generations  to  come  have  nothing 
to  save  them  from  the  vortex  of  superstition,  but 
civil  and  moral  light.  Let  us  be  desirous,  that 
such  light  may  be  clear,  and  pray  that  our  teachers- 
may  be  true  hearts,  without  any  hypocrisy  ;  in- 
dulging none — no,  not  to  save  their  lives  1 

Finally  :  A  Gospel  preacher  must  be  devoted 
to  the  Gospel.  He  must  have  an  ardent  love  for 
its  glorious  doctrines,  and  a  fixed  regard  for  its 
moral  precepts.  He  must  be  no  time-server; 
no  man-pleaser.  He  must  serve  Christ — fer- 
vently and  faithfully.  May  the  Gospel  of  free 
grace  be  our  delight ;  and  its  pure  morals  be  our 
practice  and  honor.     Amew. 


m 


SKllMON  5. 

BY    HOSEA    BALLOU. 


John  xvii.  part  of  lllh  verse — Holy  Fallier,  keep 
through  thine  own  name  those  thou  hast  given  me,  that 
they  may  be  one,  as  weave. 

Never  did  the  speaker  stand  before  a  con- 
gregation with  more  sensible  impessions  of  the 
importance  of  his  subject.  Never  before  did  he 
feel  more  sensibly  the  deficiency  of  his  ability 
to  do  justice  to  a  portion  of  holy  writ,  selected 
for  the  instruction  of  his  audience.  Under  these 
truly  embarrassing  circumstances,  it  will  be  pru- 
dent in  the  preacher,  to  attempt  no  more  than  to 
present  the  hearer  with  as  concise,  and  as  clear 
a  view  of  the  most  prominent  particulars,  sug- 
gested by  the  text,  as  he  is  able  to  do,  leaving 
his  attentive  and  discerning  hearers,  by  careful 
reflection,  to  carry  out  the  several  parts  as  far  as 
the  strength  of  their  discernment  and  understand- 
ing may  enable  them. 

Before  we  proceed  to  notice  the  petition  con- 
tained in   our  text,  it    may   nut   be  improper  Ui 


94  li.   LALLOU's     bLKMON. 

lake  a  general  vie\v  of  the  prayer  in  which  it  is 
found.  In  -the  first  ])etition,  Jesus  prayed  for 
hiniself,  that  the  Fatlier  might  glorify  the  Son, 
that  the  Son  might  glorify  the  .  Father.  In  the 
second  petition,  Jesus  prayed  for  his  disciples  ; 
emhj-acing  in  his  prayer  sundry  particulars,  one 
of  '.vhich  is  the  subject  of  the  present  discourse. 
In  this  pai't  of  his  prayer  he  said,  "I  pray  for 
them  ;  I  pray  not  for  the  world,  but  for  them 
which  thou  hast  given  me."  In  the  third  petition, 
he  said,  '  Neither  pray  I  for  these  alone,  but  for 
them  also  whicii  shall  believe  on  me  through  their 
word  ;  that  they  all  may  be  one  ;  as  thou.  Fath- 
er, art  in  me,  and  I  in  ihee ;  that  they  also  may 
be  one  in  us  ;  «Riat  the  world  may  believe  that 
thou  hast  sent  me.  And  the  glory  which  thou 
gavest  me  I  have  given  tliem  ;  that  they  may  be 
one,  even  as  we  are  one  ;  I  in  them,  and  thou  in 
me,  that  they  may  be  made  perfect  in  one  ;  and 
that  the  world  may  know  that  tliou  hast  sent  me, 
and  hast  loved  them  as  thou  hast  loved  me.'  After 
liius  extending  his  prayer  so  as  to  embrace  the 
world,  Jesus  again  prays  for  his  disciples  ;  as  if 
ills  lingering  soul  was  loth  to  leave  them. 

The  principal  design  we  had  in  view,  in  taking 
this  general  survey  of  the  prayer  of  Jesus,  re- 
corded in  this  chapter,  was  to  compare  it  with 
tliose  prayers  which  liis  professed  ministers  are 
so  fref|v.ent  and  fervent  in  offering  to  the  Fatlicr 
cf  our  spirits,  in   our  ijmc?.     lu  these  prayers. 


H.   RALLOU'S   SERMON.  05 

all  ilieeiicr2;yof  soitI,  nil  thn  powers  of  eloquence, 
and  even  of  imagination,  are  employed  to  their 
Htmost  extent,  not  to  petition  for  any  of  those 
things  embraced  in  the  prayer  of  Jesus,  but  that 
God  may  be  so  merciful  as  not  to  deliver  over 
his  miserable,  hell-deserving  children,  to  that 
everlasting  condemnation  which  they  justly  de- 
serve 1  In  these  prayers  we  discover  a  seeming 
agony  of  desire,  to  move  our  Creator  to  the  ex- 
ercise of  compassion,  by  the  most  fearful  and 
awful  representations  of  the  danger  his  creatures 
are  in,  of  falling  under  the  vengeance  of  his  wrath! 
Every  individual  of  this  congregation  is  now 
■called  on  to  compare  all  such  prayers,  which  are 
so  frequently  offered  in  our  times,  with  the 
prayer  of  our  blessed  Saviour.  And  when  this 
comparison  is  duly  made,  let  the  following  ques- 
tions be  seriously  considered  : — 1st.  Why  did 
not  Jesus  pray  as  these  do  ?  If  there  were  any 
necessity  of  such  prayers,  it  seems  morally  cer- 
tain that  Jesus  would  have  so  prayed.  But  such 
prayers  were  neither  offered  by  him,  nor  by  his 
disciples.  2nd.  Why  do  not  these  professed 
ministers  of  Jesus  pray  as  he  did  ?  The  true 
answer  to  this  question  will  be  found  in  the  wide 
difference,  plainly  discoverable,  between  the 
means  which  Jesus  relied  on  to  bring  the  world 
to  the  knowledge  of  his  doctrine  ;  and  those 
which  these  ministers  employ.  The  means  on 
which  Jesus  relied,  by  which  to  effect  this  be- 


96  n.    BALLOU's    SERMON. 

iiign  purpose,  was  the  union  and  oneness  of  his 
disciples,  and  of  all  believers,  for  which  he 
prayed,  as  we  have  noticed.  But  the  means 
which  these  ministers  are  exerting  to  proselyte 
the  world,  are  to  frighten  their  hearers  with  the 
most  awful  apprehensions  of  everlasting  torments, 
in  the  invisible  world  ;  and  thereby  to  induce 
them  to  raise  funds  to  bear  their  expenses  in 
frightening  the  rest  of  mankind  !  In  these  means, 
and  in  these  alone,  are  they  united  ! 

We  come  now  to  consider  the  occasion  and 
circumstances  which  were  present  with  the  Sa- 
viour, when  he  offered  the  memorable  prayer, 
of  which  our  text  is  a  part. 

He  had,  for  the  last  time,  left  the  temple  of 
God,  in  Jerusalem.  He  had  brought  his  minis- 
terial labours  to  a  conclusion.  Had  warned  the 
Jews,  for  the  last  time,  of  the  dire  calamities, 
w^hich  their  wickedness  would  bring  upon  them  ; 
and  had  denounced  the  woes  which  are  recorded 
in  Matt,  xxiii.  and  in  other  places  in  the  New 
Testament.  Look,  my  friends,  his  back  is 
toward  the  temple  ;  his  disciples  are  with  him  ; 
they  are  descending  toward  the  brook  Cedron, 
which  they  are  to  pass,  on  their  w^ay  to  the  gar- 
den of  Gethsemane,  when  he  is  to  be  betrayed 
into  the  hands  of  his  enemies.  Before  they 
crossed  this  brook,  they  paused  ;  and  Jesus  of- 
fered up  the  prayer,  which  we  have  been  noti- 
cing.    The  occasion  was  deeply  interesting,  and 


n.  BALLOU's  SERMON.  97 

awfully  solemn.  The  divine  teacher  knew  what 
was  before  him.  The  sufierings  which  he  was 
soon  to  endure,  and  the  death  he  was  to  die,  lay- 
in  open  prospect.  He  was  abovit  to  leave  his 
chosen,  his  beloved  disciples,  as  sheep  in  the 
midst  of  wolves.  He  knew^  the  numerous  temp- 
tations which  would  try  their  fidelity,  and  he  was 
not  ignorant  of  the  human  frailty  of  which  they 
partook.  Who,  among  the  wise  aud  prudent  of 
this  world,  would  have  thought  of  estabhshing  a 
despised  religion,  and  of  building  a  church  of 
permanent  duration,  by  the  use  of  such  humble 
means  !  But  wisdom  divine,  shines  here.  It 
was  the  Father's  good  pleasure  to  give  to  this 
little  flock  a  kingdom.  To  this  end  their  re- 
maining united,  in  one,  as  the  Father  and  the 
Son  are  one,  was  indispensable  And  for  this 
the  Redeemer  prayed. 

Why  did  he  not  apply  to  some  literary  insti- 
tution, to  some  theological  school,  and  engage 
the  authorities  thereof  to  take  his  cause,  his  doc- 
trine, and  his  disciples,  under  their  care  and  pat- 
ronage; and  to  lend  the  influence  of  learning  to 
the  propagation  and  support  of  his  religion.^  If 
for  no  other  reason,  it  was  quite  sufficient,  that 
no  such  school,  or  institution  existed,  in  the 
world,  whose  authorities  were  not  opposed  to 
the  doctrine  and  religion  of  Jesus»  But  we  feel 
no  want  of  confidence  when  we  say,  that  such 
supports  are  far  more  efficient  in  aiding  the  doc- 
9 


98 

trincs  of  men ^  than  in  rendering  assistance  lo  the 
7visdom  of  Ged. 

There  were  the  mitred  High  Priest,  and  the 
•whole  estate  of  the  elders  of  Israel  ;  why  did 
not  Jesus  intrust  his  cause,  and  the  protection  of 
his  disciples  to  their  power  and  influence?  That 
w^as  the  very  power,  which  he  knew  was  then 
putting  forth  all  its  energies  to  bring  him  to  the 
cross  ;  and  he  furthermore  knew  that  it  would 
remain  as  inimical  to  his  disciples,  and  to  his  re- 
ligion as  it  then  was  to  himself. 

Why  then  did  he  not  apply  to  the  crown  of 
Csesar,  and  engage  the  protection  of  the  Roman 
authority  in  favor  of  the  cause,  which  lay  so 
near  his  heart,  and  of  his  disciples,  whom  he  so 
affectionately  loved  ?  That  was  the  authority 
which  he  knew  would  deliver  himself  unto  death, 
would  bring  his  disciples  to  martyrdom,  and  per- 
secute his  religion  throughout  its  empire. 

Could  he,  with  any  more  propriety,  or  confi- 
dence intrust  the  union  of  his  disciples,  and  the 
success  of  his  gospel  to  his  disciples  themselves, 
by  an  appeal  to  their  integrity  ?  Too  well  did 
he  know  them,  to  put  so  sacred  a  deposit  into 
their  hands. 

On  earth  there  was  no  power  to  w'hich  he 
could,  with  any  confidence,  confide  the  cause, 
for  which  he  had  labored,  and  for  which  he  was 
going  to  Jay  down  his  life.  But  to  his  Father  in 
heaven,  lie  knew  he  could  appeal,  and  not  be 


II.  BALLOU's    SERMOrs^  99 

denied.  To  his  Father  in  heaven  he  prayed, 
and  was  heard. 

If  there  are  any,  who  imagine  that  Jesus  was 
an  impostor,  we  pray  them  to  view  him  in  the 
situation  in  which  he  is  here  presented,  and  with 
deliberate  candor,  say,  if  there  be  any  history, 
which  gives  an  account  of  any  other  impostor  hive 
him. 

Let  us  now  pass  under  consideration  the  im- 
portance of  the  union  and>  fellowship  of  the  first 
disciples  of  Jesus,  for  the  purpose  of  establishing 
the  gospel  in  the  world,  and  of  laying  a  solid 
foundation  for  his  church,  against  which  the  gates 
of  hell,  or  all  the  power  and  pohcy  of  its  ene- 
mies could  never  prevail. 

After  the  divine  Master  had  left  them,  had 
these  disciples  fallen  into  disunion  ;  had  their 
fellowship  been  quickly  dissolved  ;  had  they,  in 
their  strife,  endeavored  to  circumvent  each  oth- 
er ;  had  they  disagreed  among  themselves  in 
their  doctrine  ;  had  ihey  broken  into  sects  ;  the 
confusion  of  language  at  Babel  would  have  been 
harmony  in  comparison  with  what  they  would 
have  taught  for  Christianity  !  The  chief  corner 
stone  would  have  been  deserted,  and  no  super- 
structure would  ever  have  been  raised.  There 
would  have  been  no  necessity  for  the  ecclesias- 
tical authorities  of  the  Jews  to  persecute  and 
waste  the  church  ;  for  it  would  quickly  have  dc- 
stroved  itself.     There  would  have  been  no  oc- 


100  ii.  BALLou's  sf:rmo.n. 

easion  for  the  political  powers  and  authorities  to 
raise  the  sword  of  persecution  against  a  cause, 
which  its  own  professed  friends  were  engaged, 
with  all  the  zeal  of  sectarian  animosity,  to  bring 
to  naught. 

This  subject  may  be  illustrated,  by  referring 
to  the  declaration  of  American  Independence. 
After  the  venerable  patriots,  who  framed  that 
sacred  instrument,  had  given  it  their  names,  and 
liad  pledged  their  property,  their  lives,  and  thei? 
sacred  honor  to  support  it ;  had  they,  from  what- 
ever inducement,  become  disunited  ;  had  they 
employed  their  mighty  minds,  and  all  their  in- 
fluence and  means,  to  frustrate  each  other's  pur- 
poses, those  armies  which  were  sent  to  extin- 
guish that  spark  of  liberty  which  was  so  alarming 
to  tyranny,  would  have  had  nothing  to  do,  but  to 
look  on,  and  see  their  work  accomplished,  by 
the  dexterous  hands  of  its  professed  friends. 
But  it  is  to  the  union,  which  these  champions  of 
political  liberty  maintained,  and  to  the  concentra- 
tion of  dieir  influence,  means,  and  exertions, 
which  we  look  as  the  rock,  which  broke  the 
mighty  waves,  driven  by  the  storm  of  war  to  in- 
gulph  forever  the  infant  republic. 

The  union,  the  oneness  of  the  disciples  of  Je- 
sus was  certainly  not  less  indispensable  to  the 
establishment  of  Christianity  in  the  world,  than 
was  the  union  of  our  political  fathers,  for  the  de- 


11.   BALLOU's    SERMON.  101 

fence  of  our  rights,  and  the  permanence  of  our 
independence.  ^« 

The  subject  under  consideration  may  be  fur- 
ther illustrated,  by  an  extension  of  the  compari- 
son we  have  used.  Since  the  establishment  of 
our  national  independence,  and  the  due  organiza- 
tion of  our  federal  government,  we  have  witnessed 
serious  political  divisions.  Systematically  or- 
ganized parties  have  several  times  arisen.  Par- 
ties in  politics  have  been  loud,  persevering,  and 
even  vehement  against  each  other  ;  and  have 
strongly  maintained  widely  different  opinions 
concerning  men  and  measures.  But  do  these  di- 
visions endanger  our  independence,  or  our  na- 
tional existence  ?  We  trust  not.  But  w^hy  ? 
Because  the  foundation  remains  firm  and  immov- 
able ;  and  all  parties  look  to  it,  and  refer  to  it ; 
and  all  parties  will  defend  it.  The  spirit  of  union 
still  lives,  and  we  trust  it  will  live,  until  the  prin- 
ciples it  has  supported  in  our  happy  country  shall 
universally  prevail,  to  the  destruction  of  tyranny, 
and  the  liberation  of  the  human  race. 

Notwithstanding  the  seeming  opposition  of  po- 
litical parties,  now  existing,  in  our  republic, 
should  a  design  be  formed  by  a  foreign  power 
to  wrest  the  boon  of  liberty  from  us,  and  subject 
us  to  arbitrary  power  ;  should  the  fleets  of  such 
an  enemy  appear  in  our  waters,  and  his  armies 
attempt  to  land  on  our  shores,  we  should  soon 
see  the   American   standard    unfurled,  and  all 


102  H.  BALLOU's  SERMON. 

eyes  directed  to  the  E  Pluribus  Uiuiiii, — bignifi- 
cant  of  a«^|iiited  people. 

Like  what  we  have  noticed  in  our  national 
concerns,  we  learn,  by  history,  that  after  the 
apostolic  age  of  the  church,  various  and  conflict- 
ing doctrines  were  introduced  ;  divers  sects 
arose  ;  sectional  interests  obtained  their  respect- 
ive votaries,  and  much  contention  rent  asunder 
those  who  ought  to  have  strove  for  the  unity  of 
the  spirit,  in  the  bonds  of  peace.  And  the  pres- 
ent condition  of  the  great  christian  community 
presents  an  aspect  which  indicates  very  little  of 
that  sacred  union,  in  which  the  Saviour  prayed 
that  his  disciples  might  be  kept.  But  is  Chris- 
tianity in  danger  of  being  overthrown,  by  these 
divisions  ?  We  trust  not.  Why  ?  Because  the 
foundation  remains ;  and  we  believe  it  will  re- 
main forever.  All  sects  and  denominations  of 
christians  look  to  it ;  all  refer  to  it ;  and  all  will 
endeavor  to  support  it.  Wlioever  attempts  to 
demolish  Christianity,  or  to  remove  the  foun- 
dation thereof;  let  his  philosophy  be  ever  so 
subtle  ;  his  reasoning  ever  so  plausible  ;  or  his 
attacks  ever  so  bold  and  daring  ;  will  be  met 
directly  on  the  foundation  of  the  apostles  and 
prophets,  Jesus  Christ  being  the  chief  corner 
stone. 

We  may  now  direct  our  inquiries  to  an  inves- 
tigation ol  the  means,  by  which  Jesus  prayed 
his  disciples  might  be  kept  united  ;     "-  Holy  Fa- 


H.    BALLOU's    SERMON.  103 

ther,  keep  through  thine  own  name,  those  thon 
hast  given  nie,  that  they  may  be  one,  as  we  are." 
It  was  the  name  of  the  Father,  through,  or  by 
which  Jesus  prayed  that  his  disciples  might  have 
their  union  maintained.  It  is  evident  that  Jesus 
meant  the  same  by  name,  as  he  did  by  word. 
See  verse  6th  of  the  chapter  in  whicli  our  text  si 
recorded  :  "  I  have  manifested  thy  name  unto 
the  men  which  thou  gavest  me  out  of  the  world  ; 
thhie  they  were,  and  thou  gavest  them  me  ;  and 
they  have  kept  tliy  wordy  Verse  8th — '  For  I 
have  given  unto  them  the  words  which  thou 
gavest  me  ;  and  they  have  received  them.' 
Verse  12th — 'While  I  was  with  them  in  the 
world  1  kept  them  in  thy  name.'  Verse  14th — 
'  I  have  given  diem  thy  word."*  Verse  26lh — 
*  I  have  declared  unto  them  thy  name.^  To 
take  up  time  in  proving  that  by  the  name  of  his 
Father,  Jesus  meant  the  doctrine  whicli  he  was 
sent  to  preach,  seems  quite  unnecessary,  as  it  is 
presumed  no  one  doubts  it. 

We  now  find  a  subject  before  us  of  immense 
moment ;  a  subject  concerning  which  many  con- 
troversies have  been  carried  on  in  the  church, 
for  ages,  employing  all  the  talent  and  learning, 
which  the  schools  could  bring  to  the  contest. 
Numerous  creeds  have  been  drawn  up  by  coun- 
cils, venerable,  in  the  world's  estimation,  for 
their  profound  learning,  deep  study,  and  great 
piety.      These    icibC    productions   have   widely 


10  i  U.   liALLOC's  SEKMO^^ 

varied  from  each  oilier  ;  and  generally  contain 
the  greatest  contradictions  in  themselves.  So 
deep  and  profound  have  been  their  mysteries, 
that  the  learned  doctors  of  the  church  have  found 
it  necessary  to  write  voluminously,  to  explain 
them  to  the  common  people ;  but  the  common 
people  can  no  better  understand  these  explana- 
tions, than  they  can  the  contradictions  in  the 
creeds  themselves. 

We  certainly  owe  it  to  our  subject  as  u  ell  as 
to  ourselves,  to  ask,  why  these  numerous,  and 
conflicting,  and  contradictory  creeds,  have  been 
written.  Was  it  to  make  divine  truth  plainer 
than  It  is  as  expressed  in  the  words  which  the 
Father  gave  to  the  Son,  and  which  the  Son 
gave  to  his  disciples  ?  If  the  creeds  which  men 
have  written,  make  the  doctrine  of  die  Saviour 
no  plainer,  no  easier  to  be  understood,  than  do 
the  words  of  Jesus,  there  seems  to  be  no  need 
of  their  having  been  written  at  all. 

It  is  a  fact,  which  ought  to  be  seriously  re- 
garded, that  the  example  of  writing  creeds  was 
never  set  by  Jesus  or  his  apostles.  Yet  no  au- 
thor ever  expressed  a  single  tenet  more  plainly 
than  he  expressed  all  which  is  necessary  lor  us 
to  believe.  Do  we  desire  to  know  the  disposi- 
tion of  our  heavenly  Father  towards  us;  and 
our  duty  to  each  otiier  ?  And  do  we  desire  to 
understand  the  real  difference  between  what  the 
wisdom  of  God  teaches  on  these  ini|)ortani  points, 


II.    BALLOU's    SERMON.  105 

and  that  which  is  taught  hy  man's  imperfect  wis- 
dom ?  All  this  we  have  in  the  Ibllowing  words  : 
"  Ye  have  heard  that  it  hath  been  said,  thou  shalt 
love  thy  neighbor,  and  hate  thine  enemy  :  but  I 
say  unto  you,  love  your  enemies,  bless  them 
that  curse  you,  do  good  to  them  that  hate  you, 
and  pray  lor  them  that  despitefuUy  use  you,  and 
persecute  you ;  that  ye  may  be  the  children  of 
your  Father  which  is  in  heaven  :  for  he  raaketh 
h\^  sun  to  rise  on  the  evil,  and  on  the  good, 
and  sendeth  rain  on  the  just  and  on  the  unjust. 
For  if  ye  love  them  that  love  you,  w^iat  reward 
have  ye  ?  do  not  even  the  publicans  the  same  ? 
And  if  ye  salute  your  brethren  only,  what  do  ye 
more  more  than  these  ?  do  not  even  the  publi- 
cans so  ?  Be  ye,  therefore,  perfect,  even  as 
your  Father  which  is  in  heaven  is  perfect.' 

If  Jesus  had  intended  to  express  the  univer- 
sal love  of  God  to  mankind,  and  the  impartial 
operations  of  that  love,  how  could  he  have  ex- 
pressed it  more  plainly,  than  he  did  in  the  pas- 
sage just  quoted  ?  And  who  can  doubt,  for  one 
moment,  that  it  was  the  purpose  of  the  divine 
teacher  to  enforce  the  duty  of  our  loving  all  men, 
and  of  doing  good  to  all,  in  imitation  of  the  con- 
duct of  our  heavenly  Father  ?  Let  us  further 
ask  ;  if  Jesus  had  been  as  careful  to  guard  his 
hearers  against  the  doctrine  of  God's  universal, 
impartial  goodness,  as  our  clergy  now  are,  could 
lie  have  njade  use  of  more  dangerous  compari- 


106  II.   ballul's   slk-MO.\. 

sons  than  he  did  ?  Rain  and  sunshine  !  What 
preacher  ever  made  use  of  these  to  demonstrate 
his  doctrine  of  partial  sah'ation  ? 

But  it  may  be  asked  if  Jesus  did  not  teach 
the  doctrine  of  tlie  resurrection  of  the  human 
race,  and  the  nature  of  man's  constitution  in  the 
future  state  ?  He  surely  did.  And  on  this  sub- 
ject he  was  as  plain  and  unequivocal  as  he  was 
on  those  points  we  have  just  noticed.  To  the 
Sadducees;  who  endeavored|to,ij^ei'plex  the  SL|b- 
ject  of  the  resurrection,  Vvith  a  question,  which 
they  applied  accordmg  to  their  views  of  analogy, 
Jesus  replied ;  '  Ye  do  err,  not  knowina;  the 
Scriptures,  nor  the  power  of  God.  For  in  the 
resurrection  they  neither  jnarry  nor  are  given  in 
marriage  ;  but  are  as  the  angels  of  God  in  heav- 
en.' This  is  the  substance  of  all  that  Jesus 
taught  concerning  the  resurrection,  and  man's 
future  state.  The  positive  certainty  of  the  res- 
urrection God  confirmed,  in  that  he  raised  up 
Jesus  from  the  dead. 

It  is  quite  evident,  that  if  the  disciples  of  Je- 
sus continued  steadfast  in  the  belief  of  God's 
universal,  impartial  favor  towards  all  men  ;  and 
in  the  belief  that  God  had  raised  their  master 
and  leader  from  the  dead,  they  were  kept  through 
the  name  or  doctrine  of  God,  and  were  one,  as 
Jesus  praj'ed.  But  had  these  disciples  lost  their 
confidence  in  either  of  those  points  of  faith,  they 
would  have  discontinued   their   discipleship'  at 


107 

ihe  same  lime.  Whenever  men  believe  that 
our  Father  in  heaven  does  not  love  all  men, 
they  will  show  their  faith  by  their  works  ;  they 
will  become  hateful  and  hating  one  another. 
And  it  is  morally  certain  that  if  the  disciples 
had  not  continued  confident  of  the  truth  of  the 
resurrection,  they  would  not  have  continued  to 
preach  it,  at  the  constant  hazard  of  their  lives. 
Thus  much  it  seemed  proper  to  say  on  the 
subjectof  the  doctrine  of  Jesus;  but  we  have 
no  occasion  to  enlarge  upon  it.  In  the  discour- 
ses, delivered  on  this  occasion,  extensive  and 
critical  examinations  have  been  ably  and  suc- 
cessfully employed,  to  elucidate  the  truth  as  it 
is  in  Jesus.  But  before  we  take  leave  of  this 
department  of  our  subject,  we  must  be  indulged 
in  noticing  an  objection,  which  our  brethren, 
who  oppose  the  doctrine  of  universal,  impartial 
goodness,  constantly  reiterate  in  our  ears. 
This  objection  contends  that  the  doctrine  we 
preach,  as  it  holds  up  no  state  of  everlasting  tor- 
ment, in  the  future  world,  has  not  terror  enough 
in  it  to  prevent  people  from  indulging  m  sin  ; 
and  as  it  teaches  that  all  the  human  family  will 
eventually,  by  the  favor  of  God  alone,  be  re- 
ceived to  the  everlasting  enjoyments  of  immor- 
tality ;  it  does  not  ofler  a  suihcient  reward  to  in- 
duce the  heart  to  the  exercise  of  love  to  God 
and  to  our  fellow  creatures.  If  we  have  stated 
this  objection  in  different  words  from  those  the 


lOS  11.    BALLOU^S   SERMON. 

objector  would  use,  we  feel  confident  that  noth- 
ing more  is  embraced  in  the  form,  in  which  we 
have  stated  it,  than  he  intends  by  the  objection. 
In  order  to  pay  a  suitable  and  proper  attention  to 
the  objection  now  before  us  it  may  be  necessary 
to  be  a  little  more  familiar  with  our  reverend  and 
pious  objector,  and  with  his  usual  manner  of 
treating  these  things,  than  is  altogether  agreeable 
to  ourselves.  And  we  are  not  without  our  fears 
that  some  offence  may,  unintentionally,  be  occa- 
sioned. We  will,  however,  proceed,  and  sup- 
pose a  single  case,  in  order  to  keep  our  thoughts 
from  diverging  from  the  subject.  And  that  our 
selection  may  be  respectable,  and  sufficiently 
commanding,  we  will  choose  a  pious,  learned 
Doctor  of  Divinity.  This  is  our  object.  His 
objection  we  have  just  stated.  Now  we  are  not 
about  to  engage  in  any  dispute  with  this  venera- 
ble opposer  ;  we  are  going  to  put  him  to  test  the 
strict  propriety  and  weight  of  his  objection  to 
the  final  salvation  of  all  men. 

This  reverend  divine  has,  what  the  world 
calls,  an  excellent  wife.  Such  is  her  character 
as  a  wife,  a  mother,  a  friend  and  neighbor,  that 
she  is  highly  and  justly  esteemed  by  all  who 
know  her.  But,  in  the  opinion  of  her  reverend 
husband,  she  is  in  her  native,  sinful,  unconverted 
state.  By  some  means,  concerning  which  we 
have  not  now  time  to  inquire,  she  does  not  be- 
lieve the  creed  of  hor  husband.     Being benevo- 


109 

lent  and  kind  herself,  she  does  not  believe  that 
her  Creator  will  finally  prove  to  be  unmerciful 
to  any.  The  awful  hell,  which  her  husband 
holds  up  to  his  hearers,  for  the  purpose  of  indu- 
cing them  to  become  pious,  she  is  inclined  to  dis- 
beheve.  She  loves  and  adores  her  God  for  his 
goodness  ;  but  has  no  fear  of  hell.  Her  hus- 
band endeavors  to  dissuade  her  from  her  dan- 
gerous errors  ;  warns  her  to  flee  from  the  divine 
vengeance,  and  seek  religion  ;  tells  her  she  is  in 
danger,  every  moment,  of  falling  into  the  bottom- 
less pit  of  hopeless  ruin  ;  prays  God  to  regene- 
rate his  poor,  ungodly  wife,  and  snatch  her  as  a 
brand  from  the  burning.  But  all  his  entreaties, 
persuasions,  ihreatenings  and  prayers  avail  noth- 
ing. They  thus  live  on  together,  through  this 
brief  moment  of  mortal  existence,  and  slide  into 
the  house  appointed  for  all  who  live. 

The  next  scene  that  opens,  according  to  our 
objector's  doctrine,  presents  us  with  this  man 
and  his  wife  at  the  bar  of  God,  in  the  day  of 
judgment.  According  to  our  objector's  doctrine, 
and  according  to  his  objection  against  universal 
salvation,  what  does  he  now  expect  ?  Certainly 
he  expects  to  be  received  into  heaven  and  ever- 
lasting bliss  ;  and  to  see  his  beloved  wife,  the 
modier  of  his  darling  children,  and  whom  he  so 
faithfully  warned,  and  for  whom  he  so  earnestly 
prayed,   depart  into   everlasting  darkness,    and 

10 


110  H.   EALI.Or's  SERMON. 

misery  never  ending  !  Here  let  us  pause  for  a 
moment,  and  suppose  that  the  Judge  of  all  the 
earth  is  pleased  to  condescend  to  converse  with 
this  good  man,  as  he  did  with  Abraham  of  old. 
The  Judge  asks  our  objector  if  he  believes  that 
his  wife  is  to  be  sent  away  into  endless  torments? 
He  answers  in  the  affirmative,  with  firmness. 
The  Judge  informs  him  that  his  mercy  will  not 
consent  to  make  the  work  of  his  own  hands  for- 
ever miserable.  Our  objector  grows  uneasy, 
and  asks  if  divine  justice  does  not  require  her 
eternal  ruin  ?  He  is  informed  that  there  is  no 
unmerciful  justice  in  heaven  ;  and  that  it  best 
suits  the  goodness  of  the  Creator,  to  receive 
them  both  to  the  enjoyments  of  everlasting  life. 
Our  objector  now  expostulates  against  such  clem- 
ency. He  urges  that  there  is  injustice  in  such 
proceedings  ;  and  that  he  is  not  dealt  with  ac- 
cording to  his  creed.  He  says  that  for  many 
years  of  his  life,  in  the  mortal  state,  he  lived  pi- 
ously for  fear  of  eternal  damnation  ;  and  that  he 
also  loved  God  and  all  mankind,  expecting  to  be 
rewarded  therefor  with  eternal  bliss  ;  that  he 
loved  his  ungodly  wife  and  treated  her  kindly  for 
fear  of  hell  ;  and  that  he  prayed  for  her  salvation 
in  expectation  of  an  adequate  recompense  ;  but, 
says  he,  if  I  had  known  all  this  I  never  would 
have  been  pious  a  single  day  ;  I  would  not  have 
loved  God  nor  my  fellow  men  ;  no,  nor  would  I 
have  treated  mv  wife  with  kindness,   or  ever  of- 


n.   UALLOU's  SERMON.  Ill 

fered  a  single  prayer  for  her  salvation.  And 
now,  if  there  be  any  convenient  place  for  me,  I 
will  retire  from  such  society. 

My  respected  auditors,  surely  the  solemnity 
of  this  subject  cannot  possibly  induce  a  smile. 
No  :  You  did  not  smile  at  the  subject  ;  but  at 
the  ridiculous  folly  of  the  objection.  And  now, 
my  kind  hearers,  let  me  earnestly  request  you  to 
keep  in  your  minds  the  objection  we  have  just 
brought  before  you  ;  and  whenever  you  hear 
those  who  make  pretensions  to  piety  and  reli- 
gion, bring  this  objection  against  the  doctrine  of 
universal  goodness  and  mercy,  carry  them,  in 
your  minds,  to  the  bar  of  God,  and  leave  them 
there  to  murmur  at  the  goodness  of  God. 

We  need  to  say  but  little  on  the  nature  of  the 
oneness,  or  union,  in  which  Jesus  prayed  that 
his  disciples  might  be  kept,  as  it  is  clearly  de- 
fined in  the  petition.  It  is  such  a  oneness  as 
exists  between  the  Father  and  his  Son  Jesus. 
We  should  egregiously  miss  our  way,  should  we 
wander  into  the  winding  and  perplexing  laby- 
rinths of  what  has  been  called  the  union  of  the 
holy  trinity,  in  order  to  become  acquainted  with 
the  union  which  subsisted  among  the  blessed 
Apostles.  In  the  prayer  where  our  text  is  found, 
Jesus  says  to  the  Father,  '  As  thou  hast  sent  me 
into  the  world,  even  so  have  I  also  sent  them 
into  the  world.'  The  Father  sent  the  Son  to 
be  th9   Saviour  of  the  world.     The  Son  sayg, 


112  H.    BALLOU's    SER.MON. 

'  I  came  down  from  heaven,  not  to  do  mine  own 
will,  but  the  will  of  him  who  sent  me.'  Be- 
tween the  Father  and  the  Son  there  is  manifest- 
ed a  nnion  of  will  and  of  purpose  ;  a  union  of  ef- 
fort and  perseverance.  This  is  the  union  in 
which  the  disciples  of  Jesus  were  kept,  and  by 
which  they  were  enabled  to  follow  the  footsteps 
of  their  divine  Master,  and  to  establish  his  cause 
in  the  world,  on  a  foundation  which  will  never 
be  removed. 

In  bringing  our  subject  and  labors  to  a  conclu- 
sion, my  brethren,  who  are  united  in  the  faith  of 
our  heavenly  Father's  impartial  salvation,  and 
especially  you,  my  brethren  in  the  ministry  of 
this  abundant  g.race,  will  indulge  your  speaker  in 
calling  your  most  serious  attention  to  the  impor- 
tance of  maintaining,  among  ourselves,  that  union 
and  fellowship,  which  alone  can  make  us  the 
happy  instruments  of  extending  the  influence  of 
the  gospel  in  our  times,  and  by  our  exertions. 
That  we  may  be  suitably,  and  effectually  incited 
to  this  paramount  duty,  let  us  always  keep  in 
mind  this  petition  of  our  divine  Master,  which 
we  have  had  under  consideration.  Let  us  at  all 
times  direct  our  thoughts  to  him  who  so  ar- 
dently prayed  that  his  disciples  might  remain 
united,  by  the  power  of  that  holy  doctrine  which 
he  had  delivered  to  them,  as  chosen  witnesses  ; 
for  them  to  promulgate  to  the  world  ;  and  for 
the  establishment  of  which,  both  he  and  thev  di- 


H.    BALLOU'S    SERMorf.  113 

reeled  all  their  exertions,  and  devpted  themselves 
to  shameful  mockings,  and  persecutions,  and 
even  unto  death. 

Our  religious  opposers  would  greatly  rejoice, 
and  would  be  much  encouraged,  could  they  see 
us  arrayed  in  opposition  against  each  other. 
But  while  we  remain  united,  and  stand  fast  in 
the  name  of  the  Lord,  one  will  be  able  to  chase 
a  thousand,  and  two  will  put  ten  th'Cusand  to 
flight.  Surely  we  have  enemies  enough  to  con- 
tend with.  Let  the  banner  of  our  faith  be  dis- 
played ;  let  our  E  Pluribus  Ununi,  be  kept  in 
constant  view,  and  show  to  the  world  that  we 
are  one. 

Did  your  brother,  who  now  addresses  you, 
know  that  this  would  be  the  last  opportunity  al- 
lowed him  to  give  you  advice,  and  surely  he 
knows  not  the  contrary,  there  is  nothing,  to 
which  he  could  call  your  attention,  which  is  of 
greater  moment,  than  the  keeping  of  the  unity  of 
the  Spirit,  in  the  bonds  of  peace.  Whatever 
sacrifice  individuals  may  find  it  necessary  to 
make,  for  the  preservation  of  union  and  harmo- 
ny in  the  circle  of  brethren,  let  it  be  made, 
should  it  take  the  last  shilling  from  the  brother 
of  the  humblest  circumstances,  or  from  himof 
the  largest  income.  What  is  all  the  world,  my 
brethren,  without  the  spirit  of  union  and  broth- 
erly love,  which  gives  it  all  its  value  ? 
10* 


114  H.   BALLOU'S  SERMON. 

Let  US  all  un^e,  my  brethren,  in  lifting  up  our 
hearts  to  our  heavenly  Father,  as  Jesus  did,  and 
pray  that  through  his  name  we  may  remain  one. 

Amen. 


SERMOK  6. 

BY   CLEMENT   F.  LEFEVRE. 


Hebrews  xii.  1,  2.  Wherefore  seeing  we  also  are 
compassed  about  with  so  great  a  cloud  of  witnesses,  let  us 
lay  aside  every  weight  and  the  sin  which  doth  so  easily 
beset  us,  and  let  us  run  with  patience  the  race  that  is  set 
before  us  :  Looking  unto  Jesus,  the  author  and  finisher  of 
our  faith  :  who  for  the  joy,  that  was  set  before  him,  en- 
dured the  cross,  despising  the  shame,  and  is  set  down  at 
the  Tight  hand  of  the  throne  of  God. 

The  Apostle  in  the  previous  chapter  had  been 
introducing  a  list  of  worthies,  whom  the  opera- 
tive principle  of  a  genuine  and  hving  faith,  had 
armed  with  power,  of  a  character  almost  super- 
human. The  sufferings  of  these  martyrs  in  the 
cause  of  truth  are  almost  unparalleled  in  his- 
tory, and  can  only  be  equalled  by  that  greatness 
of  soul  and  fidelity  of  purpose  by  which  they  were 
sustained.  What  a  lively  picture  of  intense  per- 
secution does  the  apostle  spread  before  our  eyes  ! 
^ '  They  had  trials  of  cruel  mockings  and  scourg- 
ings,  yea,  moreover  of  bonds  and  imprisonments; 
they  were  stoned,  they  were  sawn  asunder,  were 
tempted,  were  slain  with  the  sword,   they  wan- 


116  c. 

dered  about  in  sheep-skins  and  goat-skins  ;  be- 
ing destitute,  afflicted,  tormented,  (of  whom  the 
world  was  not  worthy)  they  wandered  in  deserts 
and  in  mountains,  and  in  dens  and  caves  of  the 
earth."  But  how  insufficient  were  these  san- 
guinary measures  to  arrest  the  progress  of  divine 
truth  !  How  puny  and  feeble  does  diat  arm  ap- 
pear which  raises  itself  against  Him,  who  "  holds 
the  winds  in  his  fist  and  weighs  out  the  moun- 
tains in  his  balance."  The  very  means  which 
the  persecutor  uses  to  extinguish  the  rising  flam.e, 
controlled  by  Him,  who  does  all  things  after  the 
counsel  of  his  own  will,  only  makes  it  burn  the 
brighter.  Hence  we  read  that  these  faithful  ser- 
vants "subdued  kingdoms,  wrought  righteous- 
ness, obtained  promises,  stopped  the  mouths  of 
lions  :  quenched  the  violence  of  fire,  escaped 
the  edge  of  the  sword,  out  of  weakness  were  made 
strong,  waxed  valiant  in  fight,  turned  to  flight 
the  armies  of  the  aliens." 

How  excellent,  how  powerful  is  a  living  faith! 
how  invincible  is  that  soul,  which  is  imbued  with 
it !  It  sinks  under  no  sufferings — it  yields  to 
no  temptations — it  bends  to  no  circumstances — 
force  cannot  subdue  it — flattery  cannot  circum- 
vent it — the  storms  of  adversity  beat  upon  it  and 
it  remains  uninjured — the  sunshine  of  prosperity 
surrounds  it  with  its  glittering  pageantry  and  it 
remains  incorrupt — its  eye  cannot  be  diverted 
from  the  bright   work  on  which  it  is  fixed — itg 


c.  F.  lefevre's  sermon.  117 

thoughts  cannot  be  beguiled,  from  the  cause  in 
which  it  is  engaged — its  hand  cannot  be  restrain- 
ed from  labor  in  the  work — its  success  is  com- 
mensurate with  its  steady  purpose — the  universe 
of  mind  confesses,  its  sway — the  valhes  of  hu- 
man degradation  -  are  exahed  by  the  excellency 
of  its  object — the  mountains  of  pride  and  ambi- 
tion are  removed  or  prostrated,  and  it  erects  its 
towering  monument  of  true  glory  on  the  wreck 
of  persecution,  ignorance,  cruelly  and  error. 

The  apostle  having  thus  introduced  us  to  the 
martyrs  in  the  cause  of  truth,  and  having  shown 
that  the  sincerity  of  their  faith  and  fidelity  to  their 
puipose,  were  the  great  moving  principles  of 
their  actions,  proceeds  to  recommend  their  ex- 
ample to  his  beloved  brethren,  as  worthy  of 
their  devoutest  imitation.  "  Wherefore,  seeing 
we  also  are  compassed  about  with  so  great  a 
cloud  of  witnesses,  let  us  lay  aside  every  weight, 
and  the  sin  that  doth  so  easily  beset  us,  and  let 
us  run  with  patience  the  race  that  is  set  before 
us."  An  evident  allusion  is  here  made  to  the 
Olympic  games,  and  the  exertions  which  the  dis- 
ciples of  Christ  were  to  make,  and  the  cause  in 
which  they  were  embarked,  was  aptly  figured 
forth  by  the  intense  endeavors  which  the  "  Ago- 
nistee"  or  contenders  in  the  foot-race  made,  to 
reach  the  destined  goal.  They  are  represented 
as  being  animated  in  their  undertaking  from  the 
consideration  that  the  eyes  of  the  principal  men. 


118  c.  F.  lefkvre's  sermon. 

of  the  country^  and  a  crowd  of  spectators  were 
fixed  upon  them  ;  and  by  this  they  were  induced 
to  make  the  most  extraordinary  efforts.  Before 
entering  on  this  race,  they  would  lay  aside  every 
v/eight  that  might  impede  them  in  iheir  progress, 
and  with  patience  and  perseverance  diligently 
pursue  their  course.  Such  was  the  image  which 
the  apostle  had  in  view  ;  and  how  forcible,  ap- 
propriate, and  instructive  was  the  selection  !  If 
w'e  call  to  mind  the  period  in  which  this  senti- 
ment was  penned,  we  cannot  but  be  struck  wiih 
the  fitness  of  its  application.  A  few  dauntless 
and  intrepid  souls  had  entered  upon  a  ministry, 
against  which  were  combined  the  wealth,  the 
power,  and  the  learning  of  the /vorld.  They 
had  not  merely  to  wrestle  against  flesh  and  blood, 
but  against  dominions  and  powers,  and  spiritual 
wickedness  in  high  places.  They  had  to  con- 
tend with  deep  rooted  prejudices,  long-cherished 
opinions,  and  the  arm  of  civil  power.  As  Re- 
formers  they  were  sure  to  experience  contumely 
and  reproach — as  innovators^  they  would  come 
in  contact  with  the  bigotry  of  the  ignorant,  and 
the  intolerance  of  the  interested.  How  neces- 
sary was  it,  then,  that  in  imitation  of  the  antago- 
nists in  the  race,  they  should  lay  aside  every 
weight,  divest  themselves  of  every  incumbrance, 
that  wealth  or  interest,  power  or  popularity  might 
lay  in  their  way,  and  with  a  single  eye,  a  firm 
step,  and  an  unwavering  mind,  patiently  and  per- 


c.  F.  lefevre's  sermon.  119 

severing!}'  pursue  that  course  which  would  lead 
to  true  glory.  There  is  an  expression  here  in- 
troduced by  the  apostle,  which  demands  a  pass- 
ing notice,  namely — "the  sin  which  doth  so  ea- 
sily beset  us."  There  is  in  every  man  some 
prevailing  passion  against  which  he  has  to  con- 
lend  with  especial  diligence.  It  is  one  that  ea- 
sily or  readily  besets  him,  and  would  entice  him 
from  that  path  wnich  duty  has  prescribed  ffe  the 
direct  line  of  conduct.  It  is  only  necessary  for 
a  man  to  examine  himself  to  find  out  the  truth  of 
this  remark.  Some  are  diverted  from  the  path 
which  judgment  dictates,  by  sloth  ;  some  lose 
sight  of  the  object  by  being  blinded  with  pas- 
sion ;  some  have  ruined  the  best  cause,  by  inde- 
cision of  conduct;  intemperance,  and  "zeal 
without  knowledge"  has  buried  truth  for  ages  ; 
but  whatever  the  prevailing  passion  may  be,  that 
is  hostile  to  the  cause,  must  be  sacrificed.  The 
besetting  sin,  whether  it  be  constitutional  or  ha- 
bitual, must  be  overcome,  and  all  the  energies  of 
the  soul,  the  talents  of  the  mind,  the  powers  of 
the  body,  be  devoted  to  the  great  cause  in  which 
it  is  engaged.  If  we  should  experience  any  dif- 
ficulty in  ascertaining  where  our  "  weak  spot" 
lies,  let  us  consult  either  an  honest  friend,  or  an 
avowed  enemy,  and  we  shall  not  long  remain  in 
the  dark,  for  although  men  are  sometimes  at  a 
loss  to  see  their  own  failings,  they  never  find  any 


K>0  c. 

difficulty  in  discovering  those  of  tlieir  neighbor's. 
The  language,  then,  of  the  apostle  might  very 
properly  thus  be  paraphrased.  "  Wherefore, 
seeing  the  miracles  which  have  been  wrought  by 
faith  in  the  mind,  and  fidelity  in  the  execution, 
and  being  surrounded  by  such  a  host  of  witness- 
es, who  have  travelled  the  same  path  of  glory, 
let  us,  in  imitation  of  them,  lay  aside  every  thing 
that  fflay  divert  us  from  otir  purpose,  and  subdu- 
ing every  propensity,  especially  that  to  which 
we  are  naturally  or  habitually  addicted,  let  us 
pursue  the  course  of  our  ministry  with  patience, 
perseverance,  fidelity  and  fortitude." 

As  if  the  apostle  had  not  sufficiently  stirred  up 
the  minds  of  those  to  whom  he  addressed  him- 
self, to  prosecute  the  work  of  righteousness  and 
truth,  he  directs  their  eye  to  that  great  Examplar, 
whose  presence  might  act  as  inspiration,  and 
whose  conduct  afforded  a  perfect  pattern  for  all 
that  is  glorious  and  excellent.  "  Looking  unto 
Jesus,  the  author  and  finisher  of  our  faith,  who, 
for  the  joy  that  was  set  before  him,  endured  the 
cross,  despising  the  shame  and  is  set  down  at  the 
right  hand  of  the  throne  of  God."  This  allusion 
was  most  happy  and  significant.  The  word 
which  is  here  rendered  author^  signifies  in  the 
original  language,  captain,  or  leader.  Thus 
were  the  minds  of  these  Hebrew  christians  led 
at  once  to  contemplate  the  character  of  the  great 
"  captain  of  our  salvation."     He  w^as  tjpe  author, 


c.  p.  lf.fevrfJs  sermon.  121 

the  founder  of  tbfe  glorious  system  in  which  we 
rejoice  ;  and  true  to  the  cause,  true  to  the  har- 
dy band  of  followers,  who  were  engaged  with 
him,  he  valiandy  opposed  the  error  and  cruelty 
that  were  in  the  world,  died  in  the  great  work  of 
mental  emancipation,  and  left  the  astonished 
multitude  to  exclaim — this  was  indeed  the  very 
Christ — the  Saviour  of  the  world. 

The  particular  reference  which  the  apostle 
makes  to  the  object  which  Christ  had  in  view, 
and  which  he  notices  under  the  expression  of 
^'  the  joy  which  was  set  before  him,"  will  very 
naturally  lead  us  to  inquire  what  was  the  joy  of 
Christ  ?  In  answer  to  this  the  Scripture  fur- 
nishes us  with  a  most  satisfactory  reply.  The 
joy  of  Christ  was  to  do  the  will  of  his  heavenly 
Father — it  was  his  meat  and  drink  ;  "  in  the  vol- 
ume of  the  book  it  is  written  of  me,  I  delight  to 
do  thy  will,  O  my  God,  yea  thy  law  is  within 
my  heart."  Whatever,  then,  might  be  the  will 
of  God,  that  will  was  tjie  joy  that  was  set  before 
Christ.  This  then  provokes  the  enquiry,  what 
was  the  will  of  God  in  the  advent  of  the  Re- 
deemer ?  Was  it  a  partial  display  of  goodness, 
or  one  of  a  universal  character  ?  We  do  not 
here  inquire  what  will  be  the  result ;  we  leave 
that  for  future  consideration  ;  but  the  question  to 
which  our  inquiries  tend,  is  simply  this  :  was 
the  design  of  God  in  sending  his  Son  into  the 
world,  to  extend  his  redeeming  mercies  to  all, 

11 


122  r.  F.  lefpvPf/s   sermon. 

or  only  to  a  select  number  .^  We  think  theie 
can  be  no  difficulty  in  answering  this  question. 
Shall  we  consult  the  promises  ?  Then  shall  we 
find  that  in  Christ,  the  seed  of  Abraham,  all  the 
families  of  the  earth  should  be  blessed.  Shall 
we  look  to  the  prophecies  ?  behold  they  are 
equally  explicit.  "  He  shall  finish  transgressions, 
make  an  end  of  sin,  and  bring  in  an  everlasting 
righteousness."  "  The  voice  of  him  that  crieth 
in  the  wilderness.  Prepare  ye  the  way  of  the 
Lord,  make  straight  in  the  desert  a  highway  for 
our  God.  Every  valley  shall  be  exalted,  and 
every  mountain  and  hill  shall  be  brought  low, 
and  the  crooked  ways  shall  be  made  straight,  and 
the  rough  places  plain,  and  the  glory  of  the  Lord 
shall  be  revealed  and  all  flesh  shall  see  it  togeth- 
er, for  the  mouth  of  the  Lord  hath  spoken  it.'' 
If  we  have  any  unfaithful  doubts,  any  unbeliev- 
ing fears,  let  us  apply  to  the  Prince  of  peace 
himself.  "  This  is  the  will  of  him  that  sent  me, 
that  of  all  that  he  hath  given  me,  I  should  lose 
nothing,  but  raise  it  up  at  the  last  day."  Should 
it  be  asked  how  much  God  had  given  to  Christ, 
the  answer  is,  "he  gave  him  power  over  all 
flesh,  because  he  was  the  son  of  man."  Shall 
we  consult  the  apostles  and  find  a  different  will 
manifested  on  the  part  of  God  ?  No.  The 
author  of  our  text  could  offer  up  his  devotions  in 
faith  for  all  mankind,  and  believe  that  his  prayer 
was  congenial  to  the  design  of  Him,  "  who  will 


V.  t\  lefevre's   sermon.  123 

have  all  men  to  be  saved  and  come  to  the 
knowledge  of  his  truili."  As  lar,  then,  as  the 
council  of  the  Deity  is  concerned,  it  is  in  favor 
of  universal  salvation  ;  the  only  difficulty  which 
remains  to  solve,  is  whether  this  will,  will  be  ac- 
complished ;  and  this  will  lead  us  to  consider 
another  particular  mentioned  in  the  text,  that  we 
should  look  unto  Jesus,  not  only  as  the  author^ 
but  the  finisher  or  perfecter  of  our  faith.  We 
remark  in  the  first  place,  that  if  the  will  of  God 
is  not  accomplished,  then  his  purposes  or  design 
in  the  redemption  of  man,  must  be  frustrated. 
But  this  is  absolutely  impossible  from  the  nature 
of  the  Deity  himself.  A  God  who  wills  the  sal- 
vation of  his  creatures,  hue  cannot  accomplish 
il\is  desire,  is  a  very  weak  God.  We  admire 
his  benevolence,  but  we  pity  his  infirmity.  We 
read  that  "  they  have  no  sense  or  knowledge, 
nho  pray  to  a  God  that  cannot  save."  And 
such  seems  to  be  precisely  the  character  of  this 
good-natured,  but  weak  Being.  Let  us  be  care- 
ful not  to  join  such  senseless  worshippers.  Let 
the  God  whom  we  adore,  be  at  least,  one  that  is 
infinite  in  his  attributes — a  being  w  ho  has  devi- 
sed the  best  possible  plan  that  infinite  wisdom 
could  suggest,  that  infinite  power  could  accom- 
j)lish,  and  that  infinite  love  can  dictate. 

if,  again,  tliis  will  of  the  Deity  is  not  accom- 
plished, then  will  Christ  also  be  disappointed  in 
jiis  object.     He  came  to  do  the  will  of  his  heav- 


124  c.  F.  lefevre's  sermon. 

enly  Father — tliat  was  liis  joy  that  was  set  be- 
fore him — that  was  his  delight.  If,  then,  in- 
stead of  redeeming  a  world,  the  Great  Captain  of 
our  Salvation  should  ultimately  deliver  only  a 
few  captives,  and  the  arch  enemy  should  rob 
him  of  the  spoil — and  while  Christ  has  his  thou- 
sands, the  enemy  should  have  his  tens  of  thou- 
sands, how  could  he  ever  "  see  of  the  travail  of 
his  soul  and  be  satisfied  .^"  Who  would  be  the 
conqueror  ?  Surely  there  can  be  no  difficulty  in 
answering  this  question.  But  we  believe  that 
the  will  of  God  will  be  accomplished,  because 
there  is  nothing  that  can  resist  it.  We  cannot  be- 
lieve that  man  possesses  a  power  that  defies  Om- 
nipotence. We  have  not  so  far  involved  our~ 
selves  in  the  mazes  of  heathen  mythology,  as  to 
believe  that  a  successful  war  can  be  waged  with 
heaven.  We  believe  not,  that  God  has  given 
his  creatures  a  power  that  must  be  destructive 
of  his  own  purposes,  and  that  like  the  fabled  giants 
of  old,  but  with  more  success,  men  can  shake 
the  firm  throne  of  the  Eternal  himself — and  hurl 
back  at  Omnipotence  his  own  red  thunderbolts. 
No — we  are  forced  to  adopt  the  conclusion,  that 
whatever  the  will  of  God  may  be  towards  his 
creatures,  whether  that  he  shall  blot  them  from 
the  map  of  existence,  and  leave  them  in  an  eter- 
nal night — or  whether  he  shall  raise  them  up  to 
linger  in  a  state  of  unending  torment — or  what 
appears  to  u?  most  consistent  with  his  goodness. 


t.    I:.   LEFEVRe's    sermon.  125 

— most  Godlike  in  him,  while  it  is  most  con- 
solatory to  man,  that  he  will  make  them  the  ever- 
lasting monuments  of  his  goodness.  Whatever 
the  destiny  of  man  may  be,  it  will  be  precisely 
that,  which  the  Eternal  God  intended  that  it 
should  be — it  will  be  in  unison  with  his  will,  his 
purpose  and  his  design. 

Again,  we  believe  that  the  will  of  God  tow^ards 
the  human  race  is  of  the  most  gracious  character. 
That  God  has  ever  had  towards  his  dependent 
offspring  all  those  feelings  of  affection  and  love 
that  characterize  the  best  and  most  tender  of 
parents.  When  then  Christ  appeared  among 
men,  he  was  but  the  image  of  his  Father's  own 
adorable  perfections,  manifesting  in  a  hfe  of  ten- 
derness, mercy,  compassion  and  forgiveness — 
that  very  disposition  which  God  entertains  to- 
wards his  frail  children.  Christ  was  but  the  re- 
flex lustre  of  his  Father's  perfections,  manifested 
for  our  better  acquaintance,  in  the  flesh,  that  he 
might  be  our  elder  brother. 

To  make  known  these  great  and  consoling 
truths — to  hold  up  the  character  of  the  Father  of 
the  spirits  of  all  flesh  in  its  true  light — to  make 
known  his  will  towards  the  children  of  men — that 
was  his  mission — it  was  the  mission  of  love  to  a 
foolish  and  blind  world — this  was  the  joy  that  was 
set  before  him — for  this,  he  endured  the  cross 
and  despised  the  shame.  Yes  ;  and  though  he 
was  well  aware  that  in  order  to  effect  our  rescue 


126  (  .    F.     LtFEVRt's    SERMON. 

from  darkness  and  delusion,  he  must  quit  the 
bosom  of  the  Father,  and  unite  his  pure  spirit 
to  our  sinful  flesli — though  he  knew  that  for  the 
songs  of  angels  and  the  joys  of  heaven,  he  would 
meet  with  the  contradictions  of  sinners,  and  the 
assaults  of  hell — though  gifted  with  prophetic 
vision,  he  saw  from  the  height  above,  every  step 
that  he  should  have  to  travel  in  the  earth  below  ; 
though  he  saw  the  principalities  and  powers  of 
darkness  ready  to  dispute  with  him  every  inch 
of  the  territory  that  they  had  usurped;  though,  to- 
use  the  lofty  language  of  the  prophet  Isaiah,  he- 
saw  that  the  battle  would  be  "with  confused  noise- 
and  garments  rolled  in  blood" — the  prospect  of 
all  these  sufferings  could  not  for  a  moment  divert 
him  from  his  purpose  of  bringing  the  prisoners 
out  of  the  pit.  Impelled  by  love,  strong  as  death 
— love  which  many  waters  could  not  quench 
neither  could  the  floods  drown — love  which 
passeth  knowledge,  he  said,  lo,  I  come — neither 
turned  he  away  back,  but  taking  out  of  our  hands 
the  cup  of  trembling,  even  the  dregs  of  the  cup 
of  fury,  he  suffered  it  not,  bitter  and  deadly  as  it 
was,  to  pass  from  him,  till  having  drunk  the  last 
drop,  he  could  exclaim,  It  is  finished. 

In  view  of  this  exalted  and  sublime  character 
of  Christ,  well  might  the  apostle  direct  the  atten- 
tion of  the  brethren  to  this  "author  and  finisher 
of  his  faith" — well  might  he  lay  before  them  the 
brilliant  path  of  glory  which  he  trod,  in  the  office 


c.  K.  lefevre's   sermon.  127 

of  his  ministry — well  might  he  propose  his  ex- 
ample as  worthy  of  their  devoted  imitation,  and 
while  they  should  experience  the  bufFetings  of 
fortune — while  the  treachery  of  friends  or  the 
malice  of  enemies,  should  shake  their  purpose — • 
they  might  "  consider  him  that  endured  such 
contradiction  of  sinners  against  himself,  lest  they 
should  be  wearied  and  faint  in  their  minds." 
Perhaps  no  followers  of  Christ  were  more  per- 
secuted and  labored  more  abundantly  than  the 
eminent  author  of  our  text.  He  experienced  all 
the  malice  that  a  partialist  church  could  inflict, 
because  he  preached  a  "  God  who  was  the  Sa- 
viour of  all  men."  But  while  he  was  laboring 
in  the  cause  of  impartial  grace,  while  he  was  de- 
claring to  the  family  of  mankind  the  unsearcha- 
ble riches  of  Christ,  he  found  that  when  his  la- 
bors abounded,  his  consolations  did  much  more 
abound.  The  glorious  theme  of  a  world's  re- 
demption, inspired  his  tongue,  and  nerved  his 
arm  for  the  conflict.  He  arrayed  himself  in  the 
panoply  of  heaven.  "  His  loins  were  girt  about 
with  the  girdle  of  truth  ;  his  breast  was  secured 
by  the  breastplate  of  righteousness.  His  feet 
were  shod  with  the  preparation  of  the  gospel  of 
peace — on  his  arm  he  took  the  shield  of  faith — 
his  head  was  adorned  with  the  helmet  of  salva- 
tion, while  he  held  in  his  hand,  the  sword  of  the 
Spirit,  the  word  of  the  Hving  God."     Thus  ac- 


128  r.    F.    LKFLVRE'S    SLRMuN. 

coutered  with  weapons  tryed  in  the  furnace  of 
divine  love,  he  was  more  than  conqueror  through 
him  that  loved  us.  He  destroyed  his  enemies — 
even  as  God  will  destroy  his  enemies — by  mak- 
ing them  his  friends — by  removing  the  dark 
clouds  in  which  ignorance  and  error  have  involved 
them,  and  pouring  the  light  of  divine  truth  in 
their  benighted  minds.  May  every  servant  of 
our  Master  thus  go  armed  to  the  combat,  for 
thus  alone  may  he  hope  for  success  in  turning 
men  from  the  power  of  satan  to  the  power  of 
God. 

The  application  of  our  subject  is  full  of  in^ 
struction.  We  believe  that  we  are  preaching  the 
same  doctrine  as  our  blessed  Master  and  his- 
faithful  apostles.  Of  one  thing  we  are  certain^ 
that  we  experience  the  same  reproach  and  per- 
secution. There  is  scarcely  an  epithet  of  op- 
probrium which  is  applied  to  us,  that  has  not  been 
bestowed  on  Him,  who  is  the  author  and  finisher 
of  our  faith.  Are  we  called  blasphemers  .''  Sa 
was  he.  Are  we  accused  of  being  the  friends 
of  publicans  and  sinners  .''  So  w^as  he.  Are  we 
spoken  of  as  emissaries  of  the  prince  of  dark- 
ness ?  Behold  he  was  accused  of  being  in  league 
with  Beelzebub.  Do  we  advocate  the  cause  of 
tolerance  and  liberty  of  conscience,  against  the 
various  schemes  which  avarice  has  invented  to 
impose  upon  the  world  .''  Then  like  our  Master 
we  are  accused  of  being  gluttons  and  wine  bib- 


c.  V.  lefeviie's  sermon.  129 

bers  and  sabbath-breakers.  Do  we  both  labor 
and  suffer  reproach  ?  Tlicn  il  is,  because,  hke 
faithful  Paul,  "  we  trust  in  the  living  God,  who 
is  the  Saviour  of  all  men."  Brethren,  since 
such  is  the  case,  let  us  arm  ourselves  with  the 
same  mind  which  was  also  in  Christ  Jesus.  Re- 
member, ''  if  a  man  have  not  the  spirit  of  Christ, 
he  is  none  of  his."  Let  us  return  good  for  evil, 
not  railing  for  railing,  but  contrary  wise  blessing. 
And  this  we  can  do,  without  any  compromise  of 
duty.  It  does  not  require  that  we  should  wink 
at  error  or  withhold  truth.  No — our  duty  is  to 
declare  the  whole  counsel  of  God.  Error  can 
never  be  made  more  odious  than  it  is  in  itself ; 
and  we  fear  that  much  injury  has  been  done  to 
the  world  from  an  unwillingness  to  strip  off  her 
meretricious  ornaments  and  produce  her  in  her 
naked  deformity.  But  while  we  thus  deal  with 
error,  let  us  spare  the  errorist.  It  is  bad  enough 
to  be  deceived  by  lies,  without  being  abused  for 
our  credulity.  When  we  see  the  world  at  large, 
blinded  with  a  false  theology — dreading  the  ven- 
geance of  an  angry  God — their  happiest  moments 
clouded  by  the  fictitious  terror  of  a  future  state, 
they  are  objects  of  our  sincerest  pity.  The 
slave  tied  to  the  galley  for  life,  or  the  prisoner 
that  drags  about  the  ruthless  chain,  is  not  so 
worthy  of  our  commiseration.  ''The  iron  thai 
enters  the  soul"  cuts  th.o  deepest — tiic  chain  that 
is  on  the  mind  is  the  mo^t  intolerable. 


130  t.    r.   LEKEVRE^S     SERMON. 

In  ihe  promulgation  of  the  doctrine  of  the  gos- 
pel, we  have  the  same  encourngement  as  the 
apostle.  ''  AVe  are  compassed  about  with  a  cloud 
of  witnesses."  Surely,  my  brethren,  we  have 
much  to  encourage  here.  How  few  years  is  it, 
since  the  pilgrim  Murray  unfurled  the  banner  of 
universal  salvation  and  sounded  the  gospel  trum- 
pet. Around  that  broad  banner,  how  many  thou-- 
sands  of  noble  souls  have  now  assembled — how 
has  that  sound  from  the  trumpet  gone  through 
the  continent  and  borne  on  the  wings  of  the 
wind  echoed  and  re-echoed,  till  every  hamlet 
has  heard  the  glad  tidings  of  salvation.  I  cannot 
cast  my  eye  over  this  assembled  multitude — I 
cannot  see  the  east  and  west — the  north  and 
south,  pouring  in  their  heralds  of  the  cross — I 
cannot  recal  the  history  of  the  past,  when  two  oc 
three  undaunted  souls  breasted  the  storm  alone — 
and  see  what  I  now  see,  and  hear  what  I  now 
hear,  and  not  exclaim.  Blessed  be  God — "  we 
are  compassed  about  with  a  cloud  of  witnesses.'* 
The  very  thought  is  inspiration,  and  we  could 
almost  say,  like  the  good  old  vSimeon  when  he 
took  the  new-born  Messiah  in  his  arms,  "  Lord, 
now  lettest  thou  thy  servant  depart  in  peace,  for 
mine  eyes  have  seen  thy  salvaiion." 

Let  us  improve  our  subject  by  following  the 
apostolic  injunction — whatever  may  be  the 
weights,  which  oppresses  this  holy  cause — what- 
ever may  be  the  besetting  sin — let  us  lay  it  aside. 


SERMON.  131 

While  a  world's  redemption  is  the  theme  of  our 
teaching,  let  union  and  brotherly  love  be  the  or- 
naments of  our  lives.  All  minor  points  should 
be  forgotten.  Whether  Christ  is  a  merely  hu- 
man or  a  super-angelic  being — whether  punish- 
ment ceases  with  extinction  of  life  in  that  body 
in  which  sin  was  committed  ;  or  whether  the 
spirit  suffer  a  state  of  disciplinary  punishment, 
and  like  the  fabled  shades  of  the  poet,  vvanders 
for  a  hundred  years  on  the  dark  shores  of  the 
Stygian  lake — because  its  propitiatory  sacrifice 
was  not  offered,  and  the  penitential  tear  had  not 
washed  away  the  last  damning  sin — whether 
man  possesses  an  immortal  soul,  or  whether  the 
next  state  is  dependent  entirely  on  the  resurrec- 
tion— these  are  subjects  on  which  universalists 
may  differ,  and  perhaps  always  will  differ,  but 
which  should  not  occasion  division  in  their  ranks. 
I  do  not  wish  to  be  understood  as  saying  these 
subjects  should  not  be  canvassed.  So  far  from 
this,  they  should  be  examined  with  all  attention 
and  candour,  that  we  may  learn  all  the  light  on 
the  subject  that  we  can.  But  while  we  are  en- 
gaged in  these  inquiries,  let  us  remember,  that 
they  are  secondary  to  the  great  truths  in  which 
we  are  all  agreed — that  the  government  of  the 
Deity  is  truly  paternal — that  religion  and  virtue 
carry  a  present  reward  in  their,  bosom,  and  vice 
carries  its  sting  with  it — in  other  words,  that  duty 
lis  the  road  to  happiness,  and  disobedience  is  the 


132  -€.   F.    LEFEVRF.'i,     SERMOTN". 

way  of  misery.  While,  then,  we  are  united  in 
inculcating  these  important  truths,  which,  wliile 
they  are  most  consolatory  to  man,  are  purifying 
in  their  influence  on  the  moral  character,  let  us 
not  break  the  bond  of  fellowship  by  mere  dissent 
on  speculative  opinions.  Our  business  is  to  de- 
stroy the  foul  monster  endless  misery,  that  has 
so  long  deceived  the  nations  and  filled  the  earth 
with  terror,  insanity,  suicide  and  death.  When 
we  shall  have  slain  this  mammoth  which  is  deso- 
lating the  folds,  we  can  then,  at  our  leisure,  turn 
and  rid  ourselves  of  less  noxious  animals. 

Finally,  brethren,  let  us  study  our  own  char- 
acters and  search  our  own  hearts,  and  if  we  dis- 
cover any  besetting  sin,  that  stands  opposed  to 
the  propagation  of  the  pure  gospel  of  Christ,  let 
us  immolate  it  on  the  altar  of  duty.  Let  this 
cause  rise  paramount  in  all  our  hearts — we  can- 
not be  engaged  in  one  more  God-hke — or  that 
will  carry  more  peace  to  the  soul — it  is  the  cause 
of  truth,  religious  freedom,  and  benevolence, 
against  the  united  forces  of  error,  superstition, 
cruelty  and  oppression.  Let  us  then  devote 
ourselves  to  propagating  it — be  instant  in  sea- 
son and  out  of  season — recommend  it  by  our 
lives,  so  shall  we  walk  worthy  of  the  high  voca- 
tion wherewith  we  are  called — so  shall  we  adorn 
the  doctrine  of  God  our  Saviour  in  all  things. 

Amen. 


APPENDIX. 

It  is  thought  that  a  short  account  of  the 
Convention,  at  which  the  foregoing  sermons 
were  delivered;  embracing  a  concise  statement 
of  the  proceedings  of  that  body,  together  with 
its  circular  address,  might  be  a  suitable  and  de- 
sirable appendix  to  this  little  volume;  and  which 
is  accordingly  here  given. 

This  General  Convention  of  the  denomina- 
tion of  universalists,  convened  at  Concord,  N. 
H.  to  hold  its  annual  session,  according  to  ad- 
journment, on  Wednesday  and  Thursday,  19th 
and  20th  of  September  1832.  On  the  prece- 
ding evening,  after  devout  prayer,  offered  by 
Br.  Robert  Bartlett,  the  Council  was  duly  or- 
ganized by  the  choice  of 

Br.  Hosea  Ballou,  Moderator. 

Br.  Thomas  F.  King,   Clerk,  and 

Br.  Hosea  Ballou,  2d,  Assistant  Clerk. 

A  committee   of  five,    (three  clergymen  and 
two  lay  brethren)  was  appointed    to  arrange  the 
public  services  of  the  occasion, 
12 


134  APPENDIX. 

Brs.  Russell  Streeter,  T.  J.  Greenwood,  and 
Warren  Skinner,  were  appointed  a  committee  on 
applications  for  letters  of  Fellowship  and  Ordi- 
nation. 

A  committee  was  appointed  consisting  of  two 
brethren  from  each  State  within  the  jurisdiction 
of  this  convention  to  consider  the  subject  of  a 
General  Convention  of  Universalists,  for  the 
whole  denomination  in  the  United  States,  and 
to  report  thereon. 

On  Wednesday  morning,  after  prayer  by  Br. 
Brimblecom,  the  Fellowship  of  the  Convention 
was,  on  request,  granted  to  the  '^  First  Univer- 
salist  Society  in  Hanover,  N.  H." 

In  the  afternoon,  the  committee  appointed  on 
the  subject  of  a  General  Convention  of  Univer- 
salists for  the  United  States,  reported  in  favor  of 
such  a  convention. 

The  committee  on  Fellowship  and  Ordina- 
tion reported  in  favor  of  granting  fellowship  to 
Brs.  T.  H.  Taylor,  and  A.  Norwood,  and  that 
ordination  be  conferred  on  Br.  H.  F.  Stearns, 
which  report  was  accepted. 

On  Thursday  morning,  after  prayer  by  Br.  J. 
Annear,  letters  from  several  societies  were  read, 


APPE^'DIX.  135 

and  the  report  of  the  committee  on  the  propos- 
ed formation  of  a  U.  S.  Convention  was  discus- 
sed, and  after  mature  dehberation,  in  the  after- 
noon, the  report  was  adopted. 

Committees  w^ere  appointed  to  enquire  into 
the  literary  qualifications  of  candidates  for  the 
ministry.  Committees  of  discipHne  were  also 
appointed. 

The  Clerk  was  requested  to  prepare  the  min- 
utes of  the  session,  and  procure  them  published, 
accompanied  by  a  Circular  Letter. 

After  uniting  in  devout  prayer  with  the  Mod- 
erator, the  convention  adjourned  to  meet  in 
Strafford,  Vt.  on  the  third  Wednesday  and 
Thursday  of  September,  1833. 

CIRCULAR  LETTER  FOR  1832. 
The  Ministers  and  Delegates  composing  the 
*'  General  Convention  of  Universalists,"  send 
salutations  of  peace  and  christian  affection,  to 
all  of  like  precious  faith  wheresoever  scatter- 
ed abroad : — 

Beloved  Brethren: — It  is  with  great  joy 
that  we  address  to  you  this  annual  epistle,  be- 
cause we  have  reason  to  be  assured  that  all  faith- 
ful Universalists  are  -both  eager  and  happy  to 
learn  any  facts  connected  with  the  spread  of 
their  peculiar  doctrines. 


13G  APPENDIX. 

We  were  received  by  our  brethren  in  Con- 
cord, with  a  most  hearty  welcome,  and  many  of 
us,  during  the  session,  were  kindly  entertained 
by  christians  of  other  denominations.  This 
last  circumstance,  in  connexion  with  the  fact, 
that  every  house  of  worship  in  the  place  was 
voluntarily  offered  for  the  use  of  the  Convention, 
indicates  a  very  favorable  change  in  the  public 
sentiment  respecting  our  views  of  God  and  his 
moral  government. 

There  are,  it  is  true,  a  few  bigoted  clergymen 
scattered  here  and  there  over  the  country,  who 
seem  to  cherish  such  a  settled  enmity  against 
Universalists,  and  especially  against  Universalist 
preachers,  that  they  would  exclude  us  from  the 
common  civilities  of  life;  but  we  have  reason  to 
be  thankful  that  their  influence  is  diminishing 
every  year.  This  is  particularly  the  case  in 
New  England.  In  this  enlightened  portion  of 
our  happy  country,  the  very  name  of  bigotry  is 
becoming  odious  to  the  great  mass  of  the  people, 
and  where  its  reality  is  exhibited,  it  of  course, 
either  excites  general  pity  or  contempt. 

Our  council  was  composed  of  forty-nine 
preachers,  and  an  unusual  number  of  lay  dele- 
gates, among  the  latter  of  whom,  we  were  high- 
ly pleased  to  recognize  some  of  the  venerable 
fathers  in  our  Israel. 

It  h  worthy  of  remark,  that  the  only  /urviving 
member  of  the    first  Universalist  Socictv  on  th<? 


APPENDIX.  137 

continent  of  America,  was  present  with  us,  and 
took  part  in  the  deliberations  of  the  council. 
This  was  Col.  Wm.  Pierce,  of  Gloucester, 
Mass.  who  although  at  the  advanced  age  of  more 
than  four  score  years,  still  retains  his  bodily  and 
mental  powers,  in  almost  undiminished  vigor. 
The  feelings  of  this  venerable  patriarch  must  be 
truly  enviable  in  respect  to  w^hat  he  has  seen  and 
heard  of  the  rise  and  progress  of  our  glorious 
doctrine  in  the  United  States.  Surely  he  may 
say  in  the  language  of  Simeon  of  old,  "  Lord  now 
lettest  thou  thy  servant  depart  in  peace,  accord- 
ing to  thy  word;  for  mine  eyes  have  seen  thy 
salvation,  w-hich  thou  hast  prepared  before  the 
face  of  all  people:  A  light  to  lighten  the  Gen- 
tiles, and  the  glory  of  thy  people  Israel." 

The  business  of  the  council  was  transacted  in 
the  exercise  of  a  spirit  of  kindness  and  mutual 
forbearance.  There  was  one  subject,  however, 
(the  formation  of  a  General  Convention  of  Uni- 
versalists  in  the  United  States,)  on  which  a  dif- 
ference of  opinion  was  manifested.  This  meas- 
ure was  debated  with  great  freedom  and  frank- 
ness, both  by  its  friends  and  opposers,  and  was 
finally  adopted  contrary  to  the  wishes  of  a  very 
respectable  minority. 

The  majority  of  the  Convention  was  decid- 
edly of  the  opinion,  that  a  general  bond  of  un- 
ion in  our  denomination,  was  both  desirable  and 

12* 


135  Aprt.NDix. 

practicable.  They  therefore  voted  to  recom- 
mend to  the  brotherhood  throughout  the  country 
the  formation  of  State  Conventions  where  such 
bodies  do  not  ah'eady  exist,  and  that  these  State 
Conventions  be  represented  at  our  next  meeting 
in  Strafibrd,  Vt.  either  by  letter  or  delegation — 
the  latter  mode  will  of  course  always  be  the 
most  acceptable. 

There  are  already  existing  six  State  Conven- 
tions, viz. — Maine,  Connecticut,  New  York, 
Pennsylvania,  South  Carolina,  and  Ohio.  Of 
these,  four  had  appointed  delegates  to  confer 
with  us  on  the  expediency  of  the  aforesaid  meas- 
ure; but  we  regret  to  say,  that  the  delegation 
from  the  State  Conventions  of  Pennsylvania  and 
Connecticut,  were  unable  to  attend  in  person. 
The  former  of  these  ecclesiastical  bodies  was 
represented  by  letter,  from  which  we  make  the 
following  brief  extract,  as  expressive  of  the 
views  of  our  brethren  in  Pennsylvania  :  "  We 
are  decidedly  in  favor  of  forming  the  proposed 
Convention,  provided  the  powers  in  it  vested  are 
only  advisory.''^ 

Such  also  are  the  views  of  the  brethren  in 
Maine  and  New  York,  as  distinctly  stated  by 
their  representatives. 

From  information  received  during  the  session, 
we  have  reason  to  expect  that  State  Conventions 
will  be  organized  in  the  course  of  the  current 
year,  in  New  Hampshire,  Vermont,  and  Massa- 


APPENDIX.  139 

chusetts.  We  should  be  highly  gratified  to  learn 
the  views  of  our  brethren  in  South  Carolina  on 
the  utility  of  this  general  union,  and  we  would  re- 
spectfully suggest  to  them  the  propriety  of  taking 
some  order  on  this  subject,  at  the  next  annual 
meeting  of  their  respective  State  Conventions, 
and  of  communicating  officially  the  result  of 
their  dehberations  thereon,  to  Rev.  Hosea  Bal- 
lon 2d.  of  Roxbury,  Mass.  who  is  the  standing 
clerk  of  our  Convention. 

Beloved  Brethren — We  can  assure  you  that 
a  revival  of  religion,  in  the  best  sense  of  these 
abused  terms,  is  rapidly  spreading  throughout 
our  land  by  the  preaching  of  universal  salvation. 
It  is  begetting  in  the  minds  of  men  a  calm  and 
unshaken  confidence  in  their  heavenly  Father — 
it  is  expanding  their  hearts  with  that  charity  to- 
wards their  fellow  men,  which  is  the  bond  of 
perfectness  Those  who  are  interested  in  the 
support  of  bigotry  and  superstition  are  evidently 
alarmed  at  the  favorable  change  that  is  taking 
place  in  the  religious  views,  and  hopes,  and 
prospects, ofthose  who  are  converted  to  our  faith. 
Nor  are  they  much  less  apprehensive  respect- 
ing its  indirect  effect  on  the  popular  faith  and 
worship. 

Orthodoxy,  it  is  true,  has  the  same  nominal 
existence  now,  in  the  creeds,  that  it  had  in  the 
early  settlement  of  the  country.  The  Jive  points 
of  Calvinism  are  still   held,  or  retained,  in  the 


140 


i-PPL.NDlX. 


acknowledged  standards  of  faith  in  most  ortho- 
dox churches,  as  being  the  very  cream  of  the 
gospel;  and  yet  how  careful  are  the  clergy  to 
modify  and  soften  the  rugged  features  of  these 
several  doctrines.  They  know  that  the  people 
will  not  receive  such  horrid  doctrines  for  the 
gospel  if  represented  in  the  jionest,  undisguised 
manner  of  our  puritan  forefathers  ;  and  hence 
it  has  happened  that  the  divinity  taught  from 
the  pulpits  of  the  evangelicals  (as  they  modestly 
call  themselves)  differs  so  widely  from  that  of 
the  Assembly's  Catechism,  and  other  kindred 
formularies. 

Brethren  in  the  ministry — Let  these  facts  en- 
courage us  to  renew  our  zeal  in  the  cause  of 
christian  Universalism — they  are  among  tlie 
sure  indications,  that  our  labor  is  not  in  vain  in 
the  Lord.  "The  harvest  truly  is  plenteous, 
but  the  laborers  are  few*.  Pray  ye  therefore 
the  Lord  of  the  harvest,  that  he  will  send  forth 
laborers  into  his  harvest." — It  is  worthy  of  re- 
cord, that  there  never  was  so  great  a  demand 
for  L^niversalist  preachers  as  at  present.  From 
almost  every  town  in  New  England,  the  Mace- 
donian cry  is  heard,  "  come  over  and  help  us." 
Let  the  young  men  of  our  denomination  who 
are  preparing  for  the  ministry,  be  encouraged 
by  these  facts — let  them  apply  themselves  dili- 
gently   to  their   appropriate   studies,   that  they 


A.PPENDIX  141 

may  enter  the   field  of  labor  abundantly  qualifi- 
ed for  usefulness. 

Let  every  preacher  in  fellowship  be  careful 
to  guard  his  heart  from  the  seductive  charms  of 
popularity.  Let  us  all  conduct  so  as  to  deserve 
the  good  opinion  of  the  community,  but  God 
forbid  that  we  should  ever  attempt  to  purchase 
it,  by  a  surrender  of  our  independence,  or  by  a 
compromise  with  error.  Let  us  remain  united 
among  ourselves,  and  faithful  to  the  great  prin- 
ciples of  the  gospel,  and  we  have  nothing  to  fear. 

All  who  read  this  epistle  are  affectionately 
exhorted  to  put  their  trust  in  God  as  the  univer- 
sal Father  and  benefactor  of  mankind — to  con- 
sider well,  and  to  discharge  truly  their  obliga- 
tions to  Him.  May  they  rejoice  in  his  love,  as 
manifested  to  the  world  through  his  Son  Jesus 
Christ,  and  give  all  diligence  to  add  to  their 
faith  virtue  and  all  the  christian  graces.  "  Then 
shall  their  light  break  forth  as  the  morning,  and 
the  glory  of  the  Lord  shall  be  their  reward.*' 
Per  Order,  Thomas  F.  King. 


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